/> 


ALUMNI  LIBRARY,  I 

THEOLOGICAL  SEMINARY,    % 


i 


THE 


W  O  E  K  S 


NATHANAEL  "EMMONS,   D.  D. 


PASTOR  OF  THE  CHURCH  IN  FRANKLIX,  MASS. 


A     MEMOIR     OF     HIS     LIFE. 


EDITED   BY   JACOB   IDE,   D.  D. 


VOL.    III. 


BOSTON: 

PUBLISHED     BY     CROCKER    &     BREWSTER, 

NO.    47    WASHINGTON    STREET. 

1842. 


Entered  according  to  the  Act  of  Congress,  in  Die  ye  u-  Eighteen  Hundred  and  Forty  Two, 

BY  CEOCKEE  AND  BREWSTER, 

In  the  Clerk's  office  of  the  District  Court  of  the  District  of  Massachusetts. 


PORTON  : 

Printed  by    S.  N.  Dickinson, 
52  Washington  Slrwt. 


VOLUME  III. 


INSTRUCTIONS  TO  THE  AFFLICTED. 


CONTENTS   OF  VOLUME   III. 


SERMON  I.  — THE  PROPER  GROUND  OF  SUBMISSION. 

I    WAS   DUMB,    I   OPENED    NOT    MY   MOUTH  }   BECAUSE    THOU    DIDST    IT.  —  PSALM    XXXIX.   9.    .     .         9 

SERMON  II.  — WATCHFULNESS. 

TAKE  YE  HEED,  WATCH  AND  PRAY  ;    FOR  YE  KNOW  NOT  WHEN  THE  TIME  IS.  —  MARK,  XIII.  33.  .      19 

SERMON  III.  — DEATH  WITHOUT  ORDER. 

WITHOUT   ANY   ORDER.  —  JOB,    X.   22 29 

SERMON  IV.  — BURDENS  CAST  UPON  GOD. 

CAST    THY    BURDEN    UPON    THE    LORD,   AND    HE    -SHALL    SUSTAIN    THEE.  —  PSALM    LV.    22.       .     .      41 

SERMON  V.  — BENEFIT  OF  AFFLICTIONS. 

I    AM   THE    LORD   THY   GOD,   WHICH   TEACHETH    THEE    TO    PROFIT.  —  ISAIAH,    XLVIII.    17.  .     .     .      53 

SERMON  VI.  —  HAPPY  DEATH. 

AND  I  HEARD  A  VOICE  FROM  HEAVEN  SAYING  UNTO  ME,  WRITE,  BLESSED  ARE  THE  DEAD 
WHICH  DIE  IN  THE  LORD,  FROM  HENCEFORTH  ;  YEA,  SAITH  THE  SPIRIT,  THAT  THEY 
MAY    REST   FROM   THEIR  LABORS  J   AND  THEIR  WORKS  DO  FOLLOW  THEM.  —  REV.  XIV.  13.  .      67 

SERMON  VII.  — THE  SHORTENING  OF  HUMAN  LIFE. 

I    AM   DEPRIVED   OF    THE    RESIDUE    OF    MY   YEARS.  —  ISAIAH,    XXXVIII.  10 79 

SERMON  VIII.  — COMMUNION  WITH  GOD  IN  AFFLICTION. 

RIGHTEOUS    ART    THOU,    O    LORD,   WHEN    I    PLEAD    WITH    THEE  J    YET    LET    ME    TALK    WITH 

THEE    OF   THV   JUDGMENTS.  —  JER.    XII.    1 93 


VI  CONTENTS     OF     VOLUMF,     III 


SERMON  IX.  — FUTURE  STATE  OF  CHRISTIANS. 

BELOVED,  NOW  ARE  WE  THE  SONS  OF  GOD,  AND  IT  DOTH  NOT  YET  APPEAR  WHAT  WE 
SHALL  BE  ;  BUT  WE  KNOW  THAT,  WHEN  HE  SHALL  APPEAR,  WE  SHALL  BE  LIKE 
HIM  5   FOR   WE    SHALL    SEE    HIM   AS   HE    IS. —  1   JOHN,   III.   2 104 


SERMON  X.  — SUBMISSION  TO  DIVINE  SOVEREIGNTY. 

BEHOLD,    HE    TAKETH    AWAY,   WHO    CAN   HINDER    HIM?     WHO    WILL    SAY    UNTO    HIM,   WrHAT 

DOEST    THOU?  —  JOB,    IX.  12 11  7 


SERMON  XL  — HOPE  IN  DEATH. 

BUT   THE    RIGHTEOUS    HATH    HOPE    IN   HIS   DEATH.  —  PROV.    XIV.   32 129 

SERMON  XII.  — HAPPINESS  OF  SAINTS  IN  HEAVEN. 

AS   FOR    ME,    I   WILL   BEHOLD   THY    FACE    IN   RIGHTEOUSNESS  J   I  SHALL  BE  SATISFIED,  WHEN 

I   AWAKE,   WITH   THY   LIKENESS.  —  PSALM    XVII.    15 145 

SERMON  XIII.  — CHRISTIAN  PILGRIMS. 

THESE  ALL  DIED  IN  FAITH,  NOT  HAVING  RECEIVED  THE  PROMISES,  BUT  HAVING  SEEN 
THEM  AFAR  OFF,  AND  WERE  PERSUADED  OF  THEM,  AND  EMBRACED  THEM,  AND  CON- 
FESSED   THAT   THEY    WERE    STRANGERS   AND    PILGRIMS   ON    THE    EARTH.  —  HEB.    XI.    13.   .  157 

SERMON  XIV.  — LIVING  AND  DYING  UNTO  THE  LORD. 

FOR  WHETHER  WE  LIVE,  WE  LIVE  UNTO  THE  LORD  ;  AND  WHETHER  WE  DIE,  WE  DIE 
UNTO  THE  LORD;  WHETHER  WE  LIVE,  THEREFORE,  OR  DIE,  WE  ARE  THE  LORD'S. — 
ROM.    XIV.   8 1(39 

SERMON  XV.  — DIVINE  PROVIDENCE  INCOMPREHENSIBLE. 

THY   WAY   IS    IN    THE    SEA,    AND    THY    PATH    IN    THE    GREAT    WATERS,    AND   THY    FOOTSTEPS 

AUK    NOT    KNOWN. —  PSALM    LXXVII.  19 Igl 

SERMON    XVI.  —  WISDOM    OF    HEARING    THE    VOICE    OF 
AFFLICTION. 

THE    LORD'S   VOICE    CRIETH    UNTO    THE    CITY,    AND    THE    MAN    OF   WISDOM    SHALL    SEE    THY 

NAME:    HEAR    YE    THE    ROD,   AND   WHO    HATH   APPOINTED   IT.  —  MICAH,   VI.   9 193 

SERMON  X VII.— THE  POWER  OF  GOD  TO  PREVENT  DEATH. 

THEN    SAID    MARTHA    UNTO   JESUS,    LORD,   IF   THOU    HADST    BEEN    HERE,    MY    BROTHER    HAD 

NOT    DIED.  —  JOHN,    XI.   21 205 

SERMON  XVIII.  —  A  WARNING  TO  YOUTPI. 

REJOICE,  O  YOUNG  MAN,  IN  THY  YOUTH  ;  AND  LET  THY  HEART  CHEER  THEE  IN  THE 
DAYS  OF  THY  YOUTH,  AND  WALK  IN  THE  WAYS  OF  THINE  HEART,  AND  IN  THE  SIGHT 
OF  THINE  El'ES;  BUT  KNOW  THOU,  THAT  FOR  ALL  THESE  THINGS  GOD  WILL  BRING 
THEE  INTO  JUDGMENT. — ECCL.  XI.  9 218 


CONTENTS     OF     VOLUME     III.  Vli 


SERMON  XIX.  — EVERY  ONE  DISPOSED  TO  THINK  HIS  AFFLIC- 
TIONS PECULIARLY  SEVERE. 

IS  IT  NOTHING  TO  YOU,  ALL  YE  THAT  PASS  BY?  BEHOLD,  AND  SEE  IF  THERE  BE  ANY 
SORROW  LIKE  UNTO  MY  SORROW,  WHICH  IS  DONE  UNTO  ME,  WHEREWITH  THE  LORD 
HATH   AFFLICTED    ME    IN    THE    DAY   OF   HIS    FIERCE    ANGER.  —  LAMENTATIONS,    I.    12.     .     .  231 


SERMON  XX.  — DIVINE  SOVEREIGNTY  IN  THE  DEATH   OF   MEN. 

I    TELL   YOU,    IN    THAT    NIGHT    THERE    SHALL    BE    TWO   MEN    IN   ONE    BED;    THE    ONE    SHALL 

BE    TAKEN,    AND   THE    OTHER    SHALL    BE    LEFT.  —  LUKE,    XVII.   34 24G 


SERMON  XXI.  — SILENCE  UNDER  AFFLICTION. 

AND  AARON  HELD  HIS  PEACE.  —  LEV.  X.  3 2G0 

SERMON  XXII.- THE  TROUBLES  OF  LIFE  DIVINELY  APPOINTED. 

ALTHOUGH  AFFLICTION  COMETH  NOT  FORTH  OF  THE  DUST,  NEITHER  DOTH  TROUBLE 
SPRING  OUT  OF  THE  GROUND;  YET  MAN  IS  BORN  UNTO  TROUBLE,  AS  THE  SPARKS 
FLY  UrWARD.  —  JOB,  V.  6,  7 274 

SERMON  XX [II.  — DEATH  IN  EARLY  LIFE. 

AND    WHEN    HE    HAD    TAKEN   HIM    AND    BROUGHT    HIM    TO    HIS    MOTHER,    HE    SAT    UPON    HER 

KNEES    TILL    NOON,    AND    THEN    DIED. — 2  KINGS,    IV.  20 287 

SERMON   XXIV.  — RIGHT  CONDUCT  UNDER  THE  SMILES  AND 
FROWNS  OF  GOD. 

THE    LORD    GAVE,    AND    THE    LORD    HATH    TAKEN    AWAY  ;    BLESSED    BE    THE     NAME    OF    THE 

LORD.  —  JOB,    I.  21 30J 

SERMON  XXV.  — DEPENDENCE  ON  MAN  FORBIDDEN. 

PUT  NOT  YOUR  TRUST  IN  TRINCES,  NOR  IN  THE  SON  OF  MAN,  IN  WHOM  THERE  IS  NO 
HELP  ;  HIS  BREATH  GOETH  FORTH,  HE  RETURNETH  TO  HIS  EARTH  ;  IN  THAT  VERY 
DAY    HIS    THOUGHTS    PERISH.  —  PSALM    CXLVI.   3,4 312 

SERMON  XXVI.— EXPECTATION  OF  LONG  LIFE  UNWISE. 

FOR  MAN  ALSO  KNOWETH  NOT  HIS  TIME  :  AS  THE  FISHES  THAT  ARE  TAKEN  IN  AN  EVIL 
NET,  AND  AS  .THE  BIRDS  THAT  ARE  CAUGHT  IN  THE  SNARE;  SO  ARE  THE  SONS  OF 
MEN  SNARED  IN  AN  EVIL  TIME,  WHEN  IT  FALLETH  SUDDENLY  UPON  THEM. — 
ECCLES.   IX.   12 , 326 

SERMON  XXVII.  —  SOULS  OF  BELIEVERS  LIVE  SEPARATE   FROM 
THEIR  BODIES. 

HE    THAT   BELIEVETH  IN  ME,  THOUGH  HE  \\  ERE  DEAD,  YET  SHALL  HE  LIVE.  —  JOHN,  XI.  25.  .  338 

SERMON  XXVIII.  — COMFORT  IN  CHRIST. 

AS    THE    SHADOW   OF    A   CKEAT    ROCK    IN    A    WEARY    LAND.  —  ISAIAH,    XXXII.  2 352 


Vlll  CONTENTS     OF     VOLUME     III. 

SERMON  XXIX.  — DEATH  OF  SAINTS. 

PRECIOUS   IN   THE    SIGHT    OF   THE    LOUD    IS    THE    DEATH    OF   HIS   SAINTS.  —  PSALM  CXVI.   15.    .  3(J(J 

SERMON  XXX.  — ENTIRE  DEVOTION  TO  DUTY. 

WHATSOEVER  THY  HAND  FINDETH  TO  DO,  DO  IT  "WITH  THY  MIGHT  ;  FOR  THERE  IS  NO 
WORK,  NOR  DEVICE,  NOR  KNOWLEDGE,  NOR  WISDOM,  IN  THE  GRAVE  WHITHER  THOU 
GOEST.  —  ECCL.    IX.   10 380 

SERMON  XXXI— THE  HOUSE  OF  THE  GRAVE. 

IF    I    WAIT,   THE   GRAVE   IS   MY   HOUSE.  —  JOB,    XVII.    13 393 

SERMON  XXXIL  — DEPENDENCE  ON  GOD  FOR  LIFE. 

AND   THE    GOD    IN   WHOSE    HAND   THY   BREATH   IS,   AND   WHOSE    ARE    ALL    THY"   WAYS,   HAST 

THOU    NOT    GLORIFIED.  —  DANIEL,    V.   23 407 

SERMON  XXXIII.  — GOOD  MEN  WAIT  FOR  THE  DAY  OF  THEIR 

DEATH. 

IF  A  MAN   DIE,   SHALL   HJ3    LIVE.  AGAIN  I     ALL   THE.  DAYS    OF    MY    APPOINTED    TIME   WILL    I 

WAIT,   TILL   MY   CHANGE    COME.  —  JOB,    XIV.  14 419 

SERMON  XXXIV.  — THE  LIVING  GO  TO  THE  DEAD. 

I  SHALL  GO  TO  HIM,  BUT  HE  SHALL  NOT  RETURN  TO  ME. — 2  SAMUEL,  XII.  23 432 

SERMON  XXXV.  — DEATH  IN  THE  MIDST  OF  LIFE. 

I    SAID,   O   MY   GOD,   TAKE    ME   NOT   AWAY    IN    THE    MIDST    OF    MY    DAYS. — PSALM    Oil.   24.      .     .  447 

SERMON    XXXVI.  — THE    WORD    OF    GOD    TAUGHT    BY    HIS 
PROVIDENCE. 

BLESSED    IS    THE    MAN   WHOM    THOU    CHASTENEST,    O    LORD,    AND     TEACHEST     HIM    OUT     OF 

THY    LAW.  —  PSALM    XCIV.    12 459 

SERMON  XXXVII.— VIEW  OF  ETERNITY. 

WHILE  WE  LOOK  NOT  AT  THE  THINGS  WHICH  ARE  SEEN,  BUT  AT  THE  THINGS  WHICH 
ARE  NOT  SEEN  ;  FOR  THE  THINGS  WHICH  ARE  SEEN  ARE  TEMPORAL  J  BUT  THE 
THINGS   WHICH   ARE   NOT   SEEN   ARE   ETERNAL.  —  2   CORINTHIANS,    IV.    18 472 

SERMON  XXXVIII.  — SAINTS  WITH  CHRIST  IN  HEAVEN. 

FATHER,   I   WILL    THAT   TIIEY   ALSO   WHOM   THOU    HAST    GIVEN    ME,    BE   WITH    ME    WHERE 

I   AM.  —  JOHN,    XVII.  24 487 


ejs-i 


3©LOf?l 


^ 


7 , 


SERMON    I. 


THE  PROPER  GROUND  OF  SUBMISSION. 


FUNERAL  OF   MRS.  BATHSHEBA  SANFORD,  WIFE  OF  REV.  DAVID  SANFORD,  OF 
MEDWAY  :   NOVEMBER  17,  1800. 


I  was  dumb,  I  opened  not  ray  mouth. ;  because  thou  didst  it.  — Psalm  xsxix.  9. 

We  have  reason  to  believe  that  David  composed  this  psalm 
under  the  impression  of  some  striking  instance  of  mortality. 
He  pours  out  his  heart  before  God  in  this  plaintive  language : 
"  I  was  dumb  with  silence ;  I  held  my  peace,  even  from  good ; 
and  my  sorrow  was  stirred.  My  heart  was  hot  within  me ; 
while  I  was  musing  the  fire  burned  :  then  spake  I  with  my 
tongue,  Lord,  make  me  to  know  mine  end,  and  the  measure  of 
my  days,  what  it  is  ;  that  I  may  know  how  frail  I  am."  In  this 
strain  he  proceeds,  until  he  says  in  the  text,  "  I  was  dumb,  I 
opened  not  my  mouth ;  because  thou  didst  it."  This  last 
expression  more  naturally  applies  to  some  bereavement,  than 
to  any  other  affliction  ;  and  more  properly  describes  the  feelings 
of  a  pious  mourner,  than  those  of  any  other  person.  It  seems 
the  Psalmist  had  lately  suffered  the  loss  of  some  near  relative, 
or  very  dear  and  intimate  friend.  This  affliction  at  first  threw 
his  mind  into  a  painful  conflict ;  but  while  he  was  musing  in 
solitude,  he  had  a  clear  and  realizing  sense  that  his  bereave- 
ment came  from  God,  which  bowed  his  heart  in  humble  sub- 
mission to  the  divine  will.  The  spirit  and  language  of  the 
text,  therefore,  invite  our  attention  to  this  plain  truth  : 

That  a  consideration  of  bereavements  coming  from  God,  is 
the  proper  ground  of  true  submission. 

To  illustrate  this  sentiment,  it  is  necessary  to  show, 

vol.  in.  2 


10  S  E  RM  O  N     I  . 

I.  That  bereavements  come  from  God  :  and, 

II.  That  this  consideration  is  the  proper  ground  of  true  sub- 
mission. 

I.  Let  us  consider  that  bereavements  come  from  God. 

Death,  like  every  other  event,  is  entirely  under  the  dominion 
of  God,  who  is  deeply  concerned  in  every  instance  of  mor- 
tality. This  good  men  have  always  been  ready  to  acknowl- 
edge. David  says,  "  I  was  dumb,  I  opened  not  my  mouth ; 
because  thou  didst  it."  Job  expresses  the  same  sentiment  with 
equal  plainness  and  sincerity.  "  The  Lord  gave,  and  the  Lord 
hath  taken  away."     This  leads  me  to  observe, 

1.  That  the  agency  of  God  is  concerned  in  every  instance  of 
bereavement.  As  it  belongs  to  God  to  give  and  to  preserve 
life,  so  it  equally  belongs  to  him  to  take  it  away.  He  con- 
stantly carries  the  life  and  death  of  every  individual  in  his 
sovereign  hand.  Though  men  are  surrounded  with  a  multi- 
plicity of  natural  causes  which  have  a  tendency  to  destroy  life, 
yet  these  cannot  destroy  it  without  the  agency  of  God.  For 
he  can  preserve  the  life  of  whom  he  pleases,  in  the  midst  of  the 
pestilence  that  walketh  in  darkness,  and  the  destruction  that 
wasteth  at  noon-day.  And  though  men  are  surrounded  with  a 
multiplicity  of  natural  causes  which  have  a  tendency  to  pre- 
serve life,  yet  these  cannot  preserve  it  without  the  agency  of 
God.  For  behold,  he  taketh  away,  and  who  can  hinder  him  ? 
Whether  death  comes  by  disease,  or  by  accident,  or  by  old 
age,  it  always  comes  through  the  agency  of  him  in  whose 
hand  our  breath  is.  Hence  every  one  who  is  bereaved  of  a 
friend  or  relative  has  reason  to  believe  and  say,  The  Lord  hath 
done  it. 

2.  Every  bereavement  comes  from  the  counsel  as  well  as 
from  the  hand  of  God.  He  worketh  all  things  after  the  coun- 
sel of  his  own  will.  He  determined  all  his  own  conduct  before 
the  foundation  of  the  world.  He  does  nothing  in  time,  but 
what  he  had  from  eternity  absolutely  resolved  to  do.  His 
agency,  in  every  instance,  flows  from  his  original  and  immu- 
table purpose.  It  is  evident,  therefore,  that  every  bereavement, 
with  all  its  circumstances,  comes  exactly  according  to  a  divine 
appointment.     In  particular, 

The  time  of  a  bereavement  is  appointed.  There  is  an 
appointed  time  to  every  man  upon  earth.  God  has  determined 
the  number  of  his  months,  and  of  his  days,  and  fixed  the 
bounds  of  his  life  that  he  cannot  pass.  In  appointing  the  day 
of  death,  God  had  respect  not  only  to  those  who  are  taken 
away,  but  also  to  those  who  are  left  to  bemoan  their  loss.  As 
there  is  a  good  and  an  evil  time  to  die,  so  there  is  a  good  and 
an  evil  time  to  be  bereaved.     It  is  good  for  the  righteous  to  be 


SUBMISSION.  11 

taken  away  from  the  evil  to  come  ;  and  it  is  evil  to  the  wicked 
to  be  taken  away  in  their  wickedness.  It  is  good  to  be  bereaved, 
when  the  body  and  mind  are  able  to  endure  affliction ;  and  it 
is  evil  to  be  bereaved,  when  the  body  and  mind  are  enfeebled, 
by  age  or  sickness.  This  was  foreknown  to  God,  and  accord- 
ingly he  appointed  the  particular  time  of  every  bereavement, 
with  a  particular  design,  either  to  diminish,  or  to  increase  the 
burden  of  the  afflicted. 

The  connection  as  well  as  time  of  bereavements  is  appointed. 
This  is  an  interesting  circumstance  to  the  bereaved.  When 
bereavements  come  singly,  and  at  a  considerable  distance  from 
each  other,  they  are  much  more  easily  borne  ;  but  when  they 
come  in  a  train  and  in  thick  succession,  like  the  waves  of  the 
sea,  billow  after  billow,  they  sink  the  mourner  in  the  depths  of 
sorrow.  It  was  this  painful  connection  which  gave  tenfold 
weight  to  the  afflictions  of  Job.  In  one  day,  loss  came  upon 
loss,  and  bereavement  upon  bereavement,  until  he  was  left 
entirely  desolate  and  forlorn.  All  bereavements  come  in  just 
such  a  connection  as  God  appointed,  in  order  to  make  the 
bereaved  more  or  less  sensible  of  the  weight  of  his  correcting 
hand. 

It  is  farther  to  be  observed,  that  the  nature,  as  well  as  the 
time  and  connection  of  bereavements,  is  appointed.  There  is 
a  great  and  sensible  difference  in  the  nature  of  bereavements. 
One  is  much  more  severe  than  another.  Mankind  are  bound 
together  by  a  thousand  different  ties.  Some  are  more  and 
some  are  less  intimately  connected.  But  the  more  nearly  and 
tenderly  any  persons  are  united  by  the  ties  of  nature  or  friend- 
ship, the  more  distressing  is  a  final  separation  by  death.  Hence 
it  is  more  grievous  to  lose  a  husband  or  a  wife,  than  to  lose  a 
son  or  a  daughter ;  and  to  lose  an  intimate  friend,  than  a 
remote  relation.  To  some  persons,  God  has  appointed  only  a 
few  and  light  afflictions.  And  of  course,  he  never  calls  them 
to  bury  any  near  relatives,  nor  dear  and  intimate  friends.  But 
to  others  he  has  appointed  many  and  severe  bereavements. 
And  accordingly  he  dissolves  one  tender  tie  after  another,  until 
he  has  made  them  bleed  in  every  vein.  He  never  strikes 
lighter,  nor  heavier,  than  he  meant  to  strike.  His  hand  is 
always  guided  by  his  counsel.  When  he  sends  bereavements, 
he  invariably  sends  them  in  weight  and  in  measure,  according 
to  his  sovereign  and  eternal  appointment.     Besides, 

3.  Bereavements  come  not  only  from  the  hand  and  counsel, 
but  even  from  the  heart,  of  God.  He  does  nothing  but  what 
he  designs,  and  he  designs  nothing  but  what  is  agreeable  to 
his  heart.  His  perfect  benevolence  approves  of  every  bereave- 
ment with  which  he  visits  either  his  friends,  or  his  enemies. 


12  SERMON      I. 

Though  he  loves  his  friends  with  a  strong  and  peculiar  affec- 
tion, yet  this  very  affection  often  leads  him  to  wound  their 
hearts,  by  calling  them  to  part  with  their  dearest  connections. 
Though  he  felt  a  tender  regard  for  Abraham  his  friend,  yet  he 
called  him  to  sacrifice  his  beloved  son  Isaac.  Though  Jab 
was  his  peculiar  favorite,  yet  no  man  was  ever  visited  with 
more  severe  and  distressing  bereavements.  The  executive 
officer  frequently  inflicts  a  punishment  which  his  heart  abhors. 
The  parent  often  grieves  the  heart  of  a  child,  without  the  least 
apprehension  of  doing  it.  And  mankind  are  continually  giv- 
ing one  another  pain  and  distress,  of  which  they  are  totally 
ignorant.  But  God  always  knows  how  the  bereaved  will  feel 
under  his  bereaving  hand,  and  his  heart  always  approves  of 
every  bereavement,  in  all  its  peculiar  and  painful  circumstances. 
Hence  bereavements,  in  all  respects,  come  from  God.  For 
they  come  through  his  agency,  according  to  his  appointment, 
and  agreeably  to  his  heart.     I  proceed  to  show, 

II.  That  this  consideration  is  the  proper  ground  of  true  sub- 
mission. 

David  knew  no  other  just  ground  of  submission,  in  the  in- 
stance to  which  he  refers  in  the  text.  "  I  was  dumb,  I  opened 
not  my  mouth ;  because  thou  didst  it."  At  another  time,  when 
he  expected  to  be  deprived  of  his  friends,  of  his  throne,  and  of 
every  earthly  enjoyment,  he  felt  and  expressed  the  same  sub- 
mission, in  the  view  of  the  absolute  and  incomprehensible 
sovereignty  of  God.  "  Behold,  here  am  I,  let  him  do  to  me  as 
seemeth  good  unto  him."  "When  Samuel  told  Eli  that  God 
was  about  to  visit  him  with  singular  and  severe  bereavements, 
he  said,  "  It  is  the  Lord  ;  let  him  do  what  seemeth  him  good." 
When  the  prophet  informed  Hezekiah  of  the  terrible  calamities 
which  God  had  determined  to  bring  upon  his  family  and  king- 
dom, he  submissively  replied,  "  Good  is  the  word  of  the  Lord." 
Job  said,  while  feeling  and  fearing  the  correcting  hand  of  God, 
"  Though  he  slay  me  yet  will  I  trust  in  him."  When  the  ser- 
vant of  the  prophet  asked  the  Shunammite,  who  had  lost  her 
darling  son,  "  Is  it  well  with  thee  ?  Is  it  well  with  thy  hus- 
band ?  Is  it  well  with  the  child  ?  She  answered,  It  is  well." 
All  these  instances  of  true  submission  were  entirely  founded 
on  the  consideration  that  afflictions  and  bereavements  come 
from  God.  And  this  consideration  always  affords  a  proper  and 
sufficient  ground  of  entire  submission,  under  the  bereaving 
strokes  of  divine  providence. 

For,  in  the  first  place,  if  bereavements  come  from  God,  then 
they  are  certainly  just.  Though  they  are  not  joyous,  but  ex- 
tremely grievous,  yet  they  never  bring  more  pain  and  anguish 
of  heart  to  the  bereaved,  than  they  have  really  deserved.     All 


SUBMISSION.  13 

men  have  sinned  and  come  short  of  the  glory  of  God,  for  which 
they  deserve  to  be  severely  chastised.  And  one  way  which 
God  takes  to  chastise  them  for  their  offences,  is  to  visit  them 
with  bereavements.  These  are  sometimes  light,  and  sometimes 
heavy;  but  they  are  never  heavier  than  the  bereaved  have 
merited  from  the  hand  of  their  offended  sovereign.  Though 
divine  judgments  are  often  involved  in  clouds  and  darkness,  yet 
they  are  always  marked  with  justice.  This  is  an  important 
truth,  which  good  men  in  all  ages  have  been  ready  to  discover 
and  acknowledge.  After  God  had  severely  corrected  his  pe- 
culiar people,  Ezra  says,  "  Our  God  has  punished  us  less  than 
our  iniquities  deserved."  David,  speaking  upon  the  subject  of 
divine  chastisement  says,  "  The  Lord  will  not  always  chide ; 
neither  will  he  keep  his  anger  for  ever.  He  hath  not  dealt  with 
us  after  our  sins  ;  nor  rewarded  us  according  to  our  iniquities." 
Such  a  sense  of  the  justice  of  divine  corrections  affords  a  solid 
foundation  for  silence  and  submission. 

Secondly,  if  bereavements  come  from  God,  then  they  are 
wise  as  well  as  just.  God  never  corrects  his  friends,  nor  his 
enemies,  in  this  world,  merely  to  display  his  justice.  The 
present  life  is  a  state  of  trial,  not  of  retribution.  God  chastises 
our  guilty  race  only  when  his  chastisements  will  answer  some 
wise  and  important  purpose.  His  unerring  wisdom  is  con- 
cerned in  fixing  the  proper  time,  the  peculiar  nature,  and  the 
precise  weight  of  every  affliction.  He  knows  the  state  and  cir- 
cumstances of  the  whole  family  of  mankind,  and  it  is  only,  "  if 
need  be,"  that  he  visits  any  individual  with  any  pain,  calamity 
or  bereavement.  His  most  afflictive  dispensations,  therefore, 
flow  from  infinite  wisdom.  And  this  consideration  forbids 
every  murmur  and  complaint,  and  calls  for  the  cordial  and  un- 
reserved submission  of  mourners. 

Thirdly,  if  bereavements  come  from  God,  then  they  are  not 
only  wise  and  just,  but  perfectly  kind  and  benevolent.  They 
flow  from  the  fountain  of  goodness.  There  is  none  good  but 
one,  that  is  God.  His  pure  and  impartial  benevolence  extends 
to  all  his  creatures.  He  uniformly  seeks  the  highest  interest  of 
the  universe,  in  the  whole  course  of  his  providence.  Though 
he  sometimes  sends  evil,  it  is  only  for  the  sake  of  some  greater 
good.  And  though  he  does  not  always  seek  the  personal  ben- 
efit of  the  afflicted  and  bereaved,  yet  he  always  seeks  a  good 
superior  to  their  private  and  personal  sufferings.  But  when 
he  bereaves  his  friends,  who  stand  in  a  peculiar  relation  to 
himself,  then  he  corrects  with  peculiar  and  paternal  tenderness. 
David  says,  "  Like  as  a  father  pitieth  his  children,  so  the  Lord 
pitieth  them  that  fear  him."  And  the  apostle  says,  "  Whom 
the  Lord  loveth,  he  chasteneth,  and  scourgeth  every  son  whom 


14  SERMON     I. 

he  receiveth."  How  consoling  is  this  reflection  to  the  bereaved 
child  of  God,  who  feels  the  spirit  of  adoption,  and  can  cry, 
Abba,  Father,  while  sensibly  feeling  the  smart  of  his  rod  !  Like 
the  man  after  God's  own  heart,  he  must  submit  in  silence,  be- 
cause it  is  his  heavenly  Father  who  corrects.  The  single  con- 
sideration, that  God  never  afflicts  nor  grieves  the  children  of 
men  but  in  justice,  wisdom  and  goodness,  affords  a  plain  and 
solid  reason  for  the  most  cheerful  and  unreserved  submission 
under  the  severest  bereavements. 

It  now  remains  to  improve  and  apply  the  subject,  agreeably 
to  the  present  mournful  occasion. 

1.  If  a  consideration  of  bereavements  coming  from  God  be 
the  proper  ground  of  submission ;  then  the  afflicted  may  be 
truly  submissive,  while  they  have  a  painful  sense  of  the  loss 
they  have  sustained.  Though  submission  will  produce  silence, 
yet  it  will  not  produce  insensibility.  Nothing  but  what  is 
painful  to  the  body  or  distressing  to  the  mind,  can  give  occa- 
sion for  the  exercise  of  a  truly  submissive  spirit.  Sensibility  is 
so  far  from  being  inconsistent  with  submission,  that  it  is  abso- 
lutely essential  to  its  existence.  No  person  can  exercise  sub- 
mission while  he  feels  no  evil.  If  God  did  not  mean  to  give 
pain  and  distress  by  bereavements,  the  bereaved  would  be 
under  no  obligation  to  submit.  For  they  are  not  required  to 
submit  to  pain  or  distress  itself,  but  to  the  just,  and  wise,  and 
benevolent  being  who  inflicts  it.  They  may,  therefore,  exercise 
entire  submission  to  the  will  of  God,  while  they  most  painfully 
feel  the  weight  of  his  correcting  hand.  Indeed,  a  consideration 
of  bereavements  coming  from  God,  instead  of  diminishing, 
greatly  increases  the  anguish  and  distress  of  the  pious  heart. 
For  there  is  nothing  more  painful  to  good  men,  than  a  realiz- 
ing sense  of  the  frowns  of  God,  whom  they  sincerely  and  su- 
premely love.  But  the  same  supreme  affection  which  excites 
their  keenest  sensibility,  no  less  excites  their  most  cheerful  sub- 
mission, under  the  marks  of  the  divine  displeasure.  And  hence 
they  enjoy  the  pleasure  of  submission,  in  proportion  to  the  pain 
of  suffering. 

2.  If  a  consideration  of  bereavements  coming  from  God,  be 
the  proper  ground  of  true  submission,  then  those  who  are  be- 
reaved can  never  exercise  true  submission,  from  any  other  con- 
sideration. Many  who  are  utterly  destitute  of  the  love  of  God, 
manifest  great  composure  of  mind  under  his  bereaving  hand, 
which  they  and  others  are  apt  to  imagine  is  genuine  submission. 
But  such  apparent  submission  is  either  real  stupidity,  or  some- 
thing worse.  It  commonly  arises  from  a  total  disregard  to  God, 
by  whom  they  are  afflicted.  Man  is  born  like  the  wild  ass's 
colt.     Stupidity  is  the  natural  effect  of  moral  depravity.     So 


SUBMISSION.  15 

long  as  this  reigns  in  the  heart,  men  are  prone  to  overlook  the 
heart  and  hand  of  God,  in  all  his  afflictive,  as  well  as  merciful 
dispensations.  Hence  the  Psalmist  says  of  the  sinner,  God's 
"  judgments  are  far  above  out  of  his  sight."  Those  who  are 
blind  to  the  divine  agency  in  bereavements,  derive  all  their 
calmness,  ease  and  serenity,  from  self-dependence  and  self-suffi- 
ciency. They  determine  to  support  themselves  as  well  as  they 
can  under  the  evils  they  suffer,  because  they  imagine  they  could 
not  be  avoided,  or  because  they  imagine  they  cannot  be  removed. 
But  such  views  and  feelings  must  be  banished  from  the  minds  of 
the  bereaved,  before  they  can  exercise  any  true  submission. 
For  this  essentially  consists  in  bowing  their  wills  to  the  will  of 
God.  Such  was  the  nature  of  Christ's  submission.  When  it 
pleased  the  Father  to  afflict  him,  he  said  from  the  heart, 
"  Father,  not  my  will,  but  thine  be  done."  The  bereaved  are 
greatly  deluded,  if  they  imagine  that  they  feel  truly  submissive, 
while  they  hear  not  the  rod,  nor  him  who  hath  appointed  it. 
They  have  one  ground,  and  but  one  ground  of  submission,  and 
that  is  a  consideration  of  their  bereavements  coming  from  God. 
Hence, 

3.  The  ground  of  their  submission  is  the  only  source  of  true 
consolation.  If  their  bereavements  came  from  the  dust,  or 
sprang  from  the  ground,  where  would  they  find  the  least  source 
of  real  satisfaction  ?  But  that  which  is  the  ground  of  their  sub- 
mission, is  no  less  the  ground  of  their  comfort.  While  they 
realize  the  hand  of  God  in  their  afflictions,  and  cordially  sub- 
mit to  Ms  holy  and  sovereign  will,  they  cannot  fail  of  finding 
sweet  and  solid  consolation.  They  must  enjoy  that  peace  of 
God,  which  passeth  all  understanding.  The  duty  and  happi- 
ness of  the  afflicted  are  intimately,  naturally,  and  almost  neces- 
sarily connected.  Nothing  can  put  them  into  the  more  full  en- 
joyment of  God,  than  a  cheerful  and  unconditional  submission 
to  his  just,  and  wise,  and  benevolent  dispensations.  David 
appeared  to  be  happy,  when  he  said,  "  I  was  dumb,  I  opened 
not  my  mouth ;  because  thou  didst  it."  Job  appeared  to  be 
happy,  when  he  said,  "  The  Lord  gave,  and  the  Lord  hath 
taken  away ;  blessed  be  the  name  of  the  Lord."  The  primitive 
christians  appeared  to  be  happy  when  they  said,  "  As  dying,  and 
behold,  we  live  ;  as  sorrowful,  yet  always  rejoicing ;  as  poor,  yet 
making  many  rich ;  as  having  nothing,  and  yet  possessing  all 
things."  While  pious  mourners  are  deeply  impressed  with  a 
sense  of  their  bereavements  coming  from  God,  and  while  they 
muse  in  silent  and  cordial  submission  to  his  fatherly  chastise- 
ments, they  have  a  season  of  peculiar  enjoyment.  God  appears 
in  all  his  glory ;  and  they  see  his  justice,  his  goodness,  his  faith- 
fulness, and  his  amiable  and  awful  sovereignty,  in  a  clear  and 


16  SERMON     I. 

striking  light.  Hence  it  often  comes  to  pass  that  the  true 
friends  of  God  never  enjoy  him  more  fully  and  sensibly,  than 
while  he  is  visiting  them  with  the  sorest  bereavements.  The 
duty  which  God  requires  of  the  bereaved  is  both  plain  and 
pleasant.  It  is  to  be  still,  and  know  that  he  is  God.  It  is  to 
exalt  him  on  the  throne,  and  take  their  own  place  at  his  foot- 
stool. It  is  to  trust  in  the  Lord,  and  stay  themselves  upon  their 
God. 

Here,  then,  my  bereaved  and  much  respected  brother  will 
permit  me  to  point  him  to  the  only  source  of  comfort  in  his 
present  afflicted  and  trying  situation. 

Dear  sir:  you  have  for  days  been  eating  the  bread  of 
mourners,  and  lamenting  a  bereavement  which  you  had  long 
and  painfully  anticipated.  The  Lord  has  finally  come  and 
taken  away  the  wife  of  your  youth.  Hereby  he  has  made  your 
house  desolate,  and  caused  you  to  sigh  in  silence  over  the 
remains  of  her,  who  sustained  the  amiable  character  of  the 
virtuous  woman.  She  accompanied  you  a  great  way  in  the 
journey  of  life.  With  you  she  joined  morning  and  evening 
in  addressing  the  throne  of  divine  grace.  Together  with  you 
she  walked  to  the  house  of  God  from  Sabbath  to  Sabbath,  and 
there,  from  time  to  time,  united  with  you  and  your  christian 
friends  in  celebrating  the  astonishing  love  of  the  divine  Re- 
deemer. She  long  labored  with  you  in  rearing  up  a  large, 
amiable  and  promising  family.  For  your  sake  she  looked 
well  to  her  household,  ordered  her  domestic  concerns  with  pru- 
dence and  economy,  and  exhausted  her  strength  by  perpetual 
industry.  With  you  she  rejoiced  under  the  smiles  of  Heaven, 
and  with  you  she  mourned  in  the  days  of  affliction.  In  a 
word,  she  made  it  her  study  to  lighten  your  cares,  to  alleviate 
your  burdens,  and  to  promote  your  comfort  and  usefulness,  in 
the  important  sphere  in  which  you  have  been  called  to  act. 
But  the  Sovereign  Disposer  of  all  events  has  been  pleased,  for 
wise  and  holy  reasons,  first  to  put  a  period  to  her  health,  and 
at  last  to  her  life.  He  now  requires  you  to  be  "  dumb,  and  not 
open  your  mouth,  because  he  has  done  it."  This  is  that  duti- 
ful, decent,  and  christian  conduct  which  highly  becomes  you 
as  a  man,  as  a  christian,  and  especially  as  an  aged  and  experi- 
enced minister  of  Christ.  You  have  long  been  preaching  sub- 
mission to  others ;  but  you  are  now  called  to  feel  and  express  it 
yourself.  You  have  often  directed  mourners  to  cast  their  cares 
and  burdens  upon  the  Lord ;  but  you  are  now  called  to  follow 
your  own  directions,  and  carry  your  own  sorrows  to  the  God 
of  all  grace  and  consolation.  He  allows  you  to  weep,  but  not 
to  repine.  To  murmur  and  complain  will  only  increase  your 
darkness  and  distress ;  but  to  be  silent  and  submit  will  afford 


SUBMISSION.  17 

you  the  highest  enjoyment.  God  will  certainly  comfort  you  if 
you  refuse  not  to  be  comforted.  Draw  near  to  him,  and  he 
will  draw  near  to  you.  Only  turn  at  his  reproof,  converse 
with  him  in  his  providence,  rely  on  his  faithfulness,  and  take 
him  for  your  portion,  and  you  will  at  once  glorify  his  name,  do 
honor  to  his  cause,  and  promote  your  highest  happiness  both 
in  this  life  and  in  that  which  is  to  come. 

The  bereaved  children  will  please  to  consider,  that  it  is  their 
duty  to  regard  the  hand  of  God  in  their  present  affliction.  The 
Lord  has  taken  away  your  faithful  and  affectionate  mother, 
who  once  carried  you  in  her  arms,  who  long  bore  you  upon 
her  heart,  and  who  always  expressed  the  tenderest  concern  for 
your  present  and  future  good.  You  have  abundant  reason  to 
remember  with  gratitude,  "  the  years  of  the  right  hand  of  the 
Most  High ; "  and  with  silence  submit  to  his  holy  and  righ- 
teous providence.  Your  dear  departed  mother  will  never  return 
to  you,  but  you  must  each  of  you  in  your  turn  go  to  her. 
Henceforth  when  you  think  of  her,  you  must  think  of  eternity, 
where  she  has  gone,  and  whither  you  are  constantly  going. 
Her  death  speaks  louder  than  words,  and  bids  you  to  be  wise, 
to  understand  this,  to  consider  your  latter  end.  Let  not  stupid- 
ity stop  your  ears,  nor  natural  affections  harden  your  hearts. 
Humbly  look  up  to  the  father  of  your  spirits,  by  whom  you 
are  chastened,  and  learn  obedience  and  submission  by  the 
things  which  you  suffer.  In  this  way  you  may  be  assured 
your  light  affliction,  which  is  but  for  a  moment,  will  work  for 
you  a  far  more  exceeding  and  eternal  weight  of  glory. 

The  church  and  congregation  in  this  place  must  feel  them- 
selves deeply  affected  by  this  instance  of  mortality.  Mrs. 
Sanford,  ever  since  her  lot  was  cast  among  you,  very  justly 
merited  your  sincere  affection  and  esteem,  by  her  prudent, 
peaceable,  friendly  conduct.  She  ever  appeared  to  seek  your 
real  prosperity,  and  spared  no  labor  nor  pains,  in  her  subordi- 
nate sphere,  to  promote  your  highest  interests.  Some  years 
ago,  God  was  pleased  to  pour  out  his  spirit  in  plentiful 
measures,  and  revive  his  languishing  cause  among  you.  At 
that  peculiar  season,  he  put  it  into  the  power  and  into  the  heart 
of  the  person  you  lament,  to  perform  those  acts  of  kindness  to 
you,  and  to  others  laboring  for  your  good,  which  neither  you 
nor  they  can  ever  forget.  As  a  people,  you  have  sustained  a 
heavy  loss,  which  calls  you  to  mourn  for  yourselves,  and  silent- 
ly submit  to  the  bereaving  hand  of  providence.  Nor  is  this 
all.  There  is  another  peculiar,  important,  christian  duty  de- 
volved upon  you  ;  I  mean  the  too  much  forgotten  and  too  much 
neglected  duty,  of  weeping  with  them  that  weep,  and  mourn- 
ing  with  them  that  mourn.      The  present  situation  of  your 

vol.  in.  3 


18  SERMON     I. 

bereaved  pastor  calls  for  your  friendly  and  sympathetic  atten- 
tions. How  often  has  he  mourned  and  wept  with  you !  How 
often  has  his  presence  and  friendly  discourse  poured  the  balm 
of  consolation  into  your  wounded  hearts!  Can  you,  then, 
forget  or  forsake  him,  while  he  sits  solitary  in  his  lonely 
dwelling  ?  Now  is  your  time  to  give,  and  his  to  receive,  the 
peculiar  token  of  love  and  respect.  If  you  feel  for  him,  you 
will  feel  for  yourselves.  If  you  pray  for  him,  you  will  pray  for 
yourselves.  And  whatever  you  do  to  comfort  and  relieve  a 
member  and  minister  of  Christ,  he  will  finally  acknowledge 
and  reward,  as  done  to  himself. 

Finally,  be  entreated  to  remember  that  your  days  are  num- 
bered, and  will  shortly  be  finished.  The  day  of  death  cannot 
be  far  distant  from  any,  and  may  be  much  nearer  to  some,  than 
either  they  or  others  imagine.  It  highly  concerns  you  all,  to 
stand  in  the  posture  of  servants  waiting  for  the  coming  of  their 
lord.  You  know  not  how  soon  you  may  be  called  to  follow 
her  into  eternity,  whose  remains  you  this  day  follow  to  the 
tomb.  Here  you  have  often  been  admonished  by  the  voice  of 
man,  to  prepare  for  a  dying  hour ;  but  it  is  the  voice  of  God 
which  now  speaks  in  this  house,  and  bids  you  to  be  ready  also. 
And  if  you  will  hear  his  voice,  harden  not  your  hearts,  but  set 
your  souls  in  order ;  that  you  may  meet  not  only  death,  but 
your  final  Judge,  in  peace.     Amen. 


SERMON    II. 


WATCHFULNESS. 


FUNERAL  OF  MR.  SAMUEL  ROCKWOOD,  WHO  DIED  APRIL  25,  1801, 
IN  HIS  55th  YEAR. 


Take  ye  heed,  watch,  and  pray  ;  for  ye  know  not  when  the  time  is.  — Mark,  xm.  33. 

Our  Saviour  was  perfectly  acquainted  with  futurity.  All 
the  objects  and  events  of  time  lay  open  to  his  all-compre- 
hensive view.  This  qualified  him  to  instruct  his  disciples,  and 
through  them  all  succeeding  generations  of  mankind,  upon  the 
most  solemn  and  interesting  subjects.  At  a  certain  time  when 
he  was  going  out  of  the  temple,  one  of  his  disciples  desired 
him  to  observe  the  beauty  and  magnificence  of  that  ancient 
and  venerable  building.  But  instead  of  admiring  its  materials 
and  structure,  he  only  foretold  its  speedy  and  final  ruin.  This 
prediction  made  a  deep  impression  upon  the  minds  of 
Peter,  James  and  John,  who  asked  him  privately,  "  when  shall 
these  things  be  ?  and  what  shall  be  the  sign  when  all  these 
things  shall  be  fulfilled  ?  "  These  questions  led  him  into  a  free 
and  familiar  discourse  with  his  disciples,  in  which  he  told 
them,  that  false  Christs  should  arise  and  deceive  many  ;  that 
fiery  trials  and  bloody  persecutions  should  fall  to  their  lot,  and 
to  the  lot  of  those  who  should  embrace  the  gospel ;  that  wars, 
and  famines,  and  earthquakes,  should  involve  whole  nations 
and  kingdoms  in  confusion  and  distress  ;  and  that  these  deso- 
lating judgments  should  come  suddenly  and  unexpectedly, 
even  in  their  day.  In  the  view  of  these  fatal  evils,  which  he 
was  about  to  bring  upon  the  earth,  and  which  would  sweep 
multitudes  into  eternity,  he  exhorted  all  to  stand  constantly 
prepared  for  the  solemn  and  uncertain  hour  of  death.     "  Take 


20  SERMON     II. 

ye  heed,  watch  and  pray  :  for  ye  know  not  when  the  time  is." 
This  is  the  connection  of  the  text,  and  in  this  connection,  it 
suggests  this  serious  truth  to  our  present  consideration  : 

Since  all  men  are  uncertain  when  they  shall  die,  it  concerns 
them  to  live  in  a  constant  preparation  for  dying,     I  shall  show, 

I.  That  all  men  are  uncertain  when  they  shall  die. 

II.  That  it  concerns  all  to  live  in  a  constant  preparation  for 
dying. 

III.  What  it  is  to  live  in  such  a  manner. 

I.  Let  us  consider,  that  all  men  are  uncertain  when  they 
shall  die.  Ye  know  not,  says  our  Lord,  when  the  time  is. 
He  could  have  informed  every  man  when  he  should  die  ;  but 
he  never  gave  this  information  to  any  of  the  human  race,  not 
even  to  his  most  dear  and  intimate  friends.  All  the  inspired 
writers  are  equally  silent  upon  this  solemn  subject.  Though 
the  Bible  reveals  many  great  and  important  events,  yet  it  draws 
a  dark  veil  over  the  grave,  and  entirely  hides  the  day  of  death 
from  all  the  living.  Nor  can  any,  by  the  aid  of  reason,  learn- 
ing and  observation,  determine  the  time  of  their  departure  from 
the  stage  of  life.  After  all  the  calculations  which  have  ever  been 
made  upon  the  subject  of  mortality,  the  grave  still  appears 
without  any  order.  Though  providence  gives  us  many  signs 
of  the  times,  and  enables  us  to  form  many  probable  conjectures 
concerning  futurity,  yet  providence  gives  us  no  signs  of  life, 
nor  symptoms  of  death,  upon  which  either  the  young  or  the 
old,  the  strong  or  the  weak,  the  wise  or  the  unwise,  may  safely 
rely.  There  are  innumerable  diseases  and  accidents  which  no 
human  wisdom  can  foresee,  and  which  no  human  power  can 
resist ;  and  to  these  instruments  of  death  we  are  all  continually 
exposed.  Who  in  this  assembly  can  discover,  with  the  least 
degree  of  certainty,  which  of  our  names  stands  next  in  death's 
commission  ?  The  present  instance  of  mortality  is  instead  of  a 
thousand  arguments,  to  demonstrate  the  total  ignorance  of  all 
men  respecting  the  day  of  their  decease.  No  man  ever  knows 
whether  there  be  more  than  a  single  step  between  him  and 
eternity.  Those  who  are  boasting  of  to-morrow,  and  flattering 
themselves  with  the  hopes  of  long  life,  may  be  the  very  first  to 
meet  the  king  of  terrors.  "  As  the  fishes  that  are  taken  in  an 
evil  net,  and  as  the  birds  that  are  caught  in  the  snare  ;  so  are 
the  sons  of  men  snared  in  an  evil  time,  when  it  falleth  sudden- 
ly upon  them."  Divine  providence  concurs  with  divine  reve- 
lation, to  teach  all  men  that  they  are  utterly  uncertain  when 
they  shall  die.     Hence, 

II.  It  concerns  all  to  live  in  a  constant  preparation  for  dying. 
All  come  into  the  world  unfit  to  go  out  of  it.  All  are  by  na- 
ture destitute  of  that  holiness,  without  which  they  cannot  see 


WATCHFULNESS.  21 

nor  enjoy  God.  This  life  is  designed  to  be  a  state  of  prepara- 
tion for  the  next ;  and  the  great  business  of  living  is  to  prepare 
for  dying.  And  could  men  only  be  brought  to  realize  what  a 
great  and  interesting  change  death  will  be,  they  would  feel  the 
importance  of  being  duly  and  constantly  prepared  to  meet  it. 
Here,  then,  let  all  consider  some  of  the  solemn  effects  and  con- 
sequences of  dying.  When  death  comes,  it  will  take  down 
and  destroy  their  clayey  tabernacles,  in  which  they  have  dwelt 
from  their  earliest  existence.  It  will  separate  the  soul  from  the 
body,  and  reduce  the  latter  to  a  mass  of  corruption  and  a  heap 
of  dust.  It  will  pay  no  more  respect  to  the  prince  than  to  the 
peasant,  to  the  rich  than  to  the  poor,  to  the  most  lovely  than  to 
the  most  unlovely  forms  of  human  nature.  It  will  completely 
level  all  the  outward,  visible,  admired  distinctions  of  mankind, 
in  the  loathsome  grave.  And  though  the  deceased  will  be 
altogether  regardless  of  their  mortal  part,  yet  they  cannot  be 
insensible  of  losing  all  the  happiness  which  they  once  derived 
from  their  bodily  senses.  The  dissolution  of  the  body  must 
therefore  be  an  amazing  shock  to  the  mind,  and  too  heavy  for 
those  to  endure,  who  have  made  no  preparation  for  the  world 
of  spirits. 

When  -death  comes  and  destroys  the  body,  it  will  put  a  final 
period  to  all  the  pursuits  and  employments  of  the  present  life. 
In  the  day  that  death  seizes  the  sons  of  men,  in  that  very  day 
all  their  worldly  thoughts  must  perish,  and  all  their  earthly  em- 
ployments cease.  "  If  a  man  die,  shall  he  live  again  ?  "  No  : 
he  shall  never  return  to  his  house  or  to  his  farm,  to  the  bar  or 
to  the  pulpit,  to  the  seat  of  justice  or  to  the  throne  of  power. 
Men  of  every  order  and  profession  are  naturally  attached  to  the 
business  in  which  they  are  habitually  employed.  All  the  con- 
cerns of  life  exercise  the  powers  and  faculties  of  the  mind,  and 
prevent  it  from  preying  upon  itself  by  contemplating  those 
things  which  create  uneasiness,  disgust,  or  remorse.  Many  are 
perpetually  forming  worldly  schemes  of  a  public  or  private 
nature,  which  they  view  as  highly  important,  and  in  the  prose- 
cution of  which  they  take  peculiar  satisfaction.  And  while 
their  heads  and  hearts  are  deeply  engaged  in  accomplishing  the 
objects  of  their  wishes,  they  cannot  bear  the  thought  of  dying 
and  leaving  their  agreeable  designs  unfinished.  What  a  great 
and  distressing  change,  therefore,  must  death  be  to  those  who 
have  been  wholly  absorbed  in  the  cares  and  pursuits  of  the 
present  life !  When  all  these  objects  of  their  former  attention 
shall  forever  cease  to  employ  their  thoughts,  what  can  they  dis- 
cover in  the  invisible  world,  to  fill  the  mighty  void  which  death 
has  made  in  their  capacious  and  active  minds  ?  It  must  be 
extremely  painful   to    contemplate,  without   interruption    and 


22  SERMON     II. 

without  end,  their  past  schemes,  and  hopes,  and  expectations, 
which  are  completely  and  forever  disappointed. 

When  death  comes,  it  will  destroy  all  earthly  possessions 
and  enjoyments.  As  men  bring  nothing  into  the  world  with 
them,  so  they  can  carry  nothing  out.  When  they  are  called  to 
quit  the  body,  they  must  leave  their  treasures,  their  relations, 
their  connections,  and  all  their  outward  distinctions,  behind 
them.  Death  will  deprive  them  of  all  these  sources  of  earthly 
enjoyment.  When  the  master  shall  die,  he  will  cease  to  be  a 
master ;  when  the  parent  shall  die,  he  will  cease  to  be  a  parent ; 
when  the  minister  shall  die,  he  will  cease  to  be  a  minister ; 
when  the  ruler  shall  die,  he  will  cease  to  be  a  ruler ;  and  when 
the  rich  man  shall  die,  he  will  cease  to  be  rich.  Persons  of  all 
orders  and  ages  must  meet  together  in  the'  grave,  stripped  of  all 
their  outward  distinctions,  and  deprived  of  all  their  earthly 
enjoyments.  And  when  all  these  idols  are  taken  away,  what 
will  they  have  left,  to  satisfy  the  desires  of  a  selfish  and  sinful 
heart? 

Death  will  produce  another  and  more  serious  and  solemn 
effect.  It  will  put  a  final  period  to  the  day  of  grace  and  the 
space  for  repentance.  When  it  comes  and  proclaims  that  time 
shall  be  no  longer,  then  the  motions  of  the  Spirit,  the  offers  of 
mercy,  and  the  promises  of  salvation,  will  forever  cease.  He 
that  is  unholy,  must  be  unholy  still.  He  that  is  filthy,  must  be 
filthy  still.  No  mistakes  can  be  rectified,  no  neglects  can  be 
retrieved,  beyond  the  grave.  As  the  soul  leaves  the  body,  so  it 
must  appear  before  God,  and  receive  its  final  doom.  Death 
will  open  or  shut  the  gates  of  heaven  for  ever.  There  will  be 
no  alteration  in  the  state  of  the  dead.  They  shall  never  pass 
from  heaven  to  hell,  nor  from  hell  to  heaven.  This  our  Saviour 
hath  clearly  taught  us,  in  the  parable  of  the  rich  man  and  Laz- 
arus. Death  will  forever  separate  the  sinner  from  the  saint ; 
and  whither  death  first  conveys  the  naked  soul,  there  it  must 
remain  to  all  eternity.  Whenever  death  comes,  it  will  produce 
such  great  and  lasting  effects.  And  for  this  reason,  it  highly 
concerns  all  to  live  in  a  constant  preparation  for  their  dying 
day,  which  will  be  the  most  important  day  in  the  whole  period 
of  their  existence. 

III.  It  only  remains  to  show  what  it  is  to  live  constantly 
prepared  for  this  great  and  last  change.  There  is  both  an 
habitual  and  actual  preparation  for  death.  The  habitual  prepa- 
ration for  dying  essentially  consists  in  believing  in  Christ.  So 
he  expressly  tells  us  himself.  "  I  am  the  resurrection  and  the 
life ;  he  that  believeth  in  me,  though  he  were  dead,  yet  shall  he 
live :  and  whosoever  liveth  and  believeth  in  me,  shall  never  die." 
Saving  faith  forms  a  vital  union  between  Christ  and  believers, 


.WATCHFULNESS 


23 


which  effectually  secures  their  future  and  everlasting  happiness. 
Hence  Christ  told  his  disciples  when  he  was  about  to  leave 
them,  "  Because  I  live  ye  shall  live  also."  Those  who  repent, 
and  cordially  embrace  the  divine  Redeemer,  are  habitually 
prepared  to  pass  out  of  time  into  eternity.  They  are  truly  in 
Christ,  and  those  who  are  in  him,  may  die  in  peace  and  safety. 
For  we  read,  "  Blessed  are  the  dead  which  die  in  the  Lord." 
They  "  rest  from  their  labors,  and  their  works  do  follow  them." 
But  it  is  a  practical  preparation  for  death,  which  Christ  more 
especially  inculcates  in  the  text.  "  Take  ye  heed,  watch  and 
pray."  In  illustrating  this  practical  preparation  for  dying,  I 
would  observe, 

1.  That  it  implies  living  constantly  mindful  of  death.  Taking 
heed  and  watching  plainly  denote  a  strict  and  constant  attention 
to  an  object.  To  watch  for  death  is  to  keep  it  in  mind,  and 
live  in  actual  expectation  of  its  certain  and  near  approach. 
We  find  the  ancient  saints  lived  under  a  realizing  sense  of  the 
shortness  and  uncertainty  of  life,  and  of  the  certainty  and  near- 
ness of  death.  They  felt  like  dying  creatures,  walking  upon 
the  verge  of  time  and  the  borders  of  eternity.  This  appears 
from  the  description  which  the  apostle  gives  of  their  holy  and 
heavenly  lives.  "  These  all  died  in  faith,  not  having  received 
the  promises,  but  having  seen  them  afar  off,  and  were  persuaded 
of  them,  and  confessed  that  they  were  strangers  and  pilgrims 
on  the  earth."  And  Paul,  speaking  of  the  uncertainty  of  life, 
solemnly  protests,  "  I  die  daily."  Such  a  daily  and  lively  ap- 
prehension of  leaving  the  world  belongs  to  a  practical  prepara- 
tion for  death.  By  keeping  the  great  and  serious  event  in  view, 
the  mind  becomes  familiar  with  it,  and  better  prepared  to  meet 
it.  When  men  go  out  and  come  in,  lie  down  and  rise  up, 
with  a  realizing  sense  of  their  own  mortality,  death  loses  its 
power  to  surprise  them,  and  affords  them  an  excellent  antidote 
against  itself. 

2.  To  be  properly  prepared  for  death,  it  is  necessary  to 
desire,  as  well  as  to  expect  it.  Death  may  be  expected  without 
being  desired.  We  read  of  those,  "  who,  through  fear  of  death, 
are  all  their  life  time  subject  to  bondage."  A  painful  apprehen- 
sion of  leaving  the  world  unfits  men  for  a  dying  hour.  But, 
on  the  other  hand,  sincere  desires  to  be  absent  from  the  body 
and  present  with  the  Lord,  prepare  the  soul  for  the  day  of 
dissolution.  Many  of  the  people  of  God  have  expressed  then- 
sincere  and  ardent  desires  to  be  removed  from  the  scenes  of 
mortality,  and  placed  in  the  presence  and  enjoyment  of  God. 
Job  says,  "  I  would  not  live-  alway."  And  this  agrees  with 
what  he  says  again,  "  All  the  days  of  my  appointed  time  will  1 
wait  till  my  change  comes."     He  not  only  expected  death,  but 


24  SERMON      II. 

really  desired  it,  as  a  most  agreeable  as  well  as  important  event. 
David  says  to  God,  "  As  for  me,  I  will  behold  thy  face  in 
righteousness :  I  shall  be  satisfied  when  I  awake  with  thy  like- 
ness." And  Paul  expresses  still  more  fervent  desires  to  be  in 
heaven.  "  For  to  me  to  live  is  Christ,  and  to  die  is  gain. 
For  I  am  in  a  strait  betwixt  two,  having  a  desire  to  depart,  and 
to  be  with  Christ ;  which  is  far  better."  Those  who  thus  de- 
sire to  depart  out  of  the  world,  and  live  longing  for  immortality, 
are  happily  prepared  to  meet  and  conquer  the  king  of  terrors. 
I  may  add, 

3.  The  constant  discharge  of  the  duties  of  life  is  implied  in 
a  constant  preparation  for  death.  This  is  plainly  intimated  in 
our  Lord's  admonition  to  prepare  for  his  coming.  "  Take  ye 
heed,  watch  and  pray :  for  ye  know  not  when  the  time  is.  For 
the  Son  of  Man  is  as  a  man  taking  a  far  journey,  who  left  his 
house,  and  gave  authority  to  his  servants,  and  to  every  man  his 
work,  and  commanded  the  porter  to  watch.  Watch  ye  there- 
fore :  for  ye  know  not  when  the  master  of  the  house  cometh,  at 
even,  or  at  midnight,  or  at  the  cock-crowing,  or  in  the  morning." 
The  sovereign  Lord  of  life  has  placed  all  men  here  in  this 
world,  in  the  station  of  servants.  He  has  given  every  one  a 
work  to  perform,  and  commanded  all  to  do  with  their  might 
whatsoever  their  hands  find  to  do.  If  they  are  slothful  or  un- 
faithful in  his  service,  they  are  unfit  to  meet  him  at  his  coming. 
But  while  they  are  active,  diligent,  and  faithful  in  discharging 
the  duties  assigned  them,  they  are  properly  prepared,  at  any 
moment,  to  leave  their  work,  and  to  give  an  account  of  the 
talents  they  have  received.  In  this  way,  our  Saviour  himself 
lived  in  a  constant  preparation  for  death.  "  I  must  work  the 
works  of  him  that  sent  me  while  it  is  day :  the  night  cometh, 
when  no  man  can  work."  And  by  living  agreeably  to  this 
maxim,  he  was  prepared  to  leave  the  world  at  the  time  appoint- 
ed. "  These  words  spake  Jesus,  and  lifted  up  his  eyes  to 
heaven,  and  said,  Father  the  hour  is  come ;  glorify  thy  Son, 
that  thy  Son  also  may  glorify  thee.  I  have  glorified  thee  on 
the  earth :  I  have  finished  the  work  which  thou  gavest  me  to 
do."  All  ought  to  follow  this  example  of  Christ  in  the  dis- 
charge of  the  duties  of  life,  that  they  may  be  constantly 
prepared  to  die  in  peace.  There  are  both  secular  and  religious 
duties  to  be  performed  in  the  present  state.  We  must  faithfully 
pursue  our  secular  employments,  which  are  necessary  to  pro- 
mote the  temporal  good  of  ourselves  and  others.  These 
employments  are  numerous  and  various ;  but  whatever  a  man's 
proper  business  is,  he  must  be  diligent  and  persevering  in  the 
performance  of  it.  No  one  has  a  right  to  be  idle  in  any  lawful 
calling.     Whether  he  aets  in  a  public  or  private  capacity,  he 


WATCHFULNESS.  25 

ought  to  exert  his  best  abilities  in  discharging  the  duties  of  his 
station.  Nothing  short  of  performing  day  by  day  the  proper 
business  of  the  day,  will  properly  prepare  men  for  the  night  of 
death.  But  no  secular  concerns  ought  to  supersede  or  obstruct 
the  duties  of  devotion.  The  performance  of  these  has  a  direct 
and  powerful  tendency  to  prepare  men  for  dying.  Hence  says 
our  Lord  in  the  text,  "  take  ye  heed,  watch  and  pray."  Cir- 
cumspection and  watchfulness,  meditation  and  prayer,  are 
always  proper  for  dying  creatures,  who  are  every  day,  every 
hour,  and  every  moment,  liable  to  be  called  out  of  time  into 
eternity.  These  duties  bring  God,  and  Christ,  and  heaven,  and 
the  great  realities  of  the  invisible  world  into  view,  and  directly 
tend  to  prepare  the  mind  to  appear  in  the  presence  of  the  Deity, 
and  to  join  the  company  of  the  blessed  in  all  their  holy  and 
delightful  employments.  Those  who  live  in  the  daily  and  de- 
lightful performance  of  the  duties  of  devotion,  are  constantly 
and  practically  prepared  for  the  coming  of  their  Lord,  and  for  a 
joyful  entrance  into  his  heavenly  kingdom. 

IMPROVEMENT. 

1.  Since  all  men  are  uncertain  when  they  shall  die,  it  is  ex- 
tremely absurd  for  any  to  expect  that  they  shall  live  a  great 
while  in  the  world.  Not  only  the  young  and  the  healthy,  but  even 
the  aged  and  infirm,  often  cherish  the  hope  of  seeing  many 
days  more  in  the  land  of  the  living.  Though  every  one  knows 
that  it  is  appointed  to  all  men  once  to  die,  yet  because  he  is 
uncertain  of  the  day  appointed  for  his  own  death,  he  is  ready 
to  imagine  that  his  mountain  stands  strong,  and  though  others 
may  be  called  to  die,  yet  he  shall  be  allowed  to  live.  All  who 
have  not  lived  to  old  age,  are  apt  to  indulge  a  strong  expecta- 
tion of  reaching  that  period  of  life,  because  they  are  uncertain 
of  dying  before.  And  even  those  who  have  seen  three-score 
years  and  ten,  are  still  apt  to  lot  upon  four-score  years.  This 
is  reasoning  in  direct  opposition  to  the  voice  and  providence  of 
God.  He  has  concealed  from  mortals,  the  day  of  their  disso- 
lution, to  excite  and  keep  up  a  constant  expectation  of  dying ; 
but  they  absurdly  and  presumptuously  improve  this  very  circum- 
stance, to  cherish  a  constant  expectation  of  living.  God  says 
to  every  man,  "  boast  not  thyself  of  to-morrow  :  for  thou  know- 
est  not  what  a  day  may  bring  forth."  But  most  men  are  prone 
to  draw  a  very  different  conclusion  from  their  ignorance  of  futu- 
rity, and  to  say  in  their  hearts,  "  to-morrow  shall  be  as  this  day, 
and  much  more  abundant."  How  absurd  and  dangerous  is 
such  presumptuous  language  in  the  mouths  of  those  who  know 
not  but  the  next  moment  may  be  their  last ! 

VOL.  III.  4 


26  SERMON     II. 

2.  If  all  men  are  uncertain  when  they  shall  die,  then  there  is  as 
a  great  propriety  in  their  preparing  to  die,  as  in  their  preparing 
to  live.  There  is  the  same  uncertainty  with  respect  to  living, 
as  with  respect  to  dying.  But  notwithstanding  the  uncertainty 
of  living,  all  feel  the  propriety  of  providing  food  and  raiment, 
and  the  necessaries  and  conveniences  of  life.  Though  they 
know  not  how  soon  they  may  be  called  to  leave  the  world  and 
all  its  enjoyments,  yet  they  do  not  consider  the  uncertainty  of 
life  as  any  reason  to  neglect  or  prepare  for  living.  Why  then 
should  any  consider  the  uncertainty  of  dying  as  any  reason  to 
neglect  preparing  for  that  serious  and  important  event  ?  They 
may  die  in  any  future  moment ;  and  therefore  not  a  moment  is 
to  be  lost,  which  may  be  improved  in  a  preparation  for  death. 
A  preparation  for  living  ought  never  to  supersede  a  preparation 
for  dying,  which  is  of  all  things  of  the  most  importance  to  the 
probationers  for  eternity.  If  some  neglect  to  provide  the  neces- 
saries of  life  for  themselves,  yet  the  care,  and  labor,  and  kind- 
ness of  others,  may  prevent  their  suffering  the  fatal  consequen- 
ces of  their  folly  and  negligence.  But  if  any  neglect  to  prepare 
themselves  for  dying,  none  of  their  friends  can  prepare  them 
for  it,  or  prevent  them  from  falling  into  the  pit  of  destruction. 
Why  should  so  many  build  houses,  plant  vineyards,  and  lay 
up  goods  for  many  years,  rather  than  set  their  houses  and  their 
souls  in  order  for  that  great  and  last  change  to  which  they  are 
every  day  and  every  moment  exposed  ?  If  an  uncertain  pros- 
pect of  living  prompts  men  to  prepare  for  living,  why  should 
not  an  uncertain  prospect  of  dying  prompt  them  to  prepare  for 
dying  ?  All  men  are  equally  blind  to  futurity,  and  none  can  be 
more  certain  that  they  shall  live  to  any  future  period  than  that 
they  shall  die  before  that  period  arrives.  Why  then  should 
they  not  improve  every  day  in  preparing  to  die  as  well  as  in 
preparing  to  live  ?  It  is  much  more  proper,  because  it  is  much 
more  important,  to  prepare  for  a  sudden  death  than  for  a  long 
life. 

3.  If  it  equally  concerns  all  men  to  be  in  preparation  for 
death,  then  it  argues  extreme  folly  in  any  to  be  more  ashamed 
to  prepare  for  dying,  than  to  die.  Mortality  is  inseparably 
connected  with  humanity,  and  no  man  has  any  reason  to  be 
ashamed  of  the  law  of  his  nature.  But  though  neither  the 
young  nor  the  old,  neither  the  rich  nor  the  poor,  are  ashamed 
to  die,  yet  multitudes  are  ashamed  to  prepare  for  dying.  A 
due  preparation  for  death  requires  men  to  live  holy,  devout, 
heavenly,  prayerful  lives ;  to  realize  the  vanity  of  all  earthly 
enjoyments,  and  to  derive  their  supreme  happiness  from  the 
love  and  enjoyment  of  God.  But  how  many  of  our  dying  race 
are  ashamed  to  perform  the  proper  and  important  duties  of 


WATCHFULNESS.  27 

dying  creatures  !  How  many  are  ashamed  to  read  the  Bible, 
to  call  upon  God  in  secret  and  private,  to  converse  upon  reli- 
gious and  divine  subjects,  and  to  name  the  name  of  Christ! 
How  many  are  ashamed  to  conform  to  the  spirit  and  precepts 
of  the  gospel,  in  their  common  intercourse  among  mankind ! 
How  many  are  ashamed  even  to  be  thought  serious,  devout 
and  religious  !  How  many  are  ashamed  to  give  their  children 
a  pious  education,  and  to  do  as  much  to  prepare  them  for 
dying,  as  to  prepare  them  for  living !  But  what  reason  have 
dying  creatures  for  being  ashamed  to  live,  and  for  teaching  oth- 
ers to  live,  as  dying  creatures  ?  Will  they  not  rather  bewail 
their  neglect  of  these  things  when  time  shall  be  no  longer  ? 
"  Ask  death-beds,  they  can  tell."  How  many  miserable  crea- 
tures have  bitterly  lamented,  with  their  dying  breath,  their  past 
negligence  to  prepare  for  eternity !  And  who  can  expect  to 
escape  such  a  miserable  end,  unless  they  "  watch  and  pray," 
and  make  it  their  constant  concern  to  prepare  for  the  coming 
of  their  Lord  ? 

4.  If  all  men  are  uncertain  when  they  shall  die,  then  they 
ought  to  beware  of  placing  too  much  dependence  upon  one 
another.  It  is  folly  and  presumption  in  dying  creatures  to 
make  each  other  the  object  of  truth  and  confidence.  But  it  is 
the  natural  disposition  of  all  mankind  to  run  into  this  danger- 
ous error.  Rulers  and  subjects,  ministers  and  people,  parents 
and  children,  husbands  and  wives,  and  all  who  have  formed 
intimate  connections,  are  extremely  prone  to  forget  that  death 
may,  at  any  moment,  dissolve  their  tenderest  ties,  and  blast 
their  fondest  hopes  and  expectations.  Such  misplaced  and 
presumptuous  confidence  is  naturally  calculated  to  prepare  the 
human  heart  for  the  keenest  anguish  and  distress.  What  mul- 
titudes have  made  themselves  unspeakably  wretched,  by  plac- 
ing that  dependence  upon  dying  creatures,  which  ought  to 
have  been  placed  upon  the  ever-living  God !  Let  us  beware 
of  the  danger,  which  the  experience  of  ages  so  clearly  discov- 
ers, and  which  the  Father  of  mercies  so  kindly  and  solemnly 
warns  us  to  avoid.  "  Cease  ye  from  man,  whose  breath  is  in 
his  nostrils  :  for  wherein  is  he  to  be  accounted  of  ?  His  breath 
goeth  forth,  he  returneth  to  his  earth  :  in  that  very  day  his 
thoughts  perish."  But  there  is  not  only  folly,  but  guilt  and 
danger,  in  distrusting  God  and  confiding  in  man.  Hence  says 
the  prophet,  "  Cursed  be  the  man  that  trusteth  in  man  and 
maketh  flesh  his  arm,  and  whose  heart  departeth  from  the 
Lord."  Our  duty  and  safety  lies  in  renouncing  all  depen- 
dence upon  our  frail  fellow  mortals,  and  in  placing  our  entire 
trust  and  confidence  in  our  great  Creator.  For  Ave  are  assured, 
"  Blessed  is  the  man  that  trusteth  in  the  Lord,  and  whose  hope 


28  SEEMON     II, 

the  Lord  is."  Such  a  firm  and  constant  reliance  upon  God  is 
the  only  ground  of  hope,  and  the  only  source  of  consolation  to 
any  of  mankind,  while  they  are  passing  through  this  dying 
world,  where  they  are  born  to  sorrows  and  bereavements,  as 
the  sparks  fly  upward. 

How  often  and  how  suddenly  does  God  destroy  the  hopes 
and  expectations  which  we  place  upon  our  fellow  mortals ! 
And  what  a  striking  instance  of  mortality  and  bereavement 
now  lies  before  us !  We  are  called  to  perform  the  last  sad 
office  to  one  who  but  a  few  days,  and  perhaps  but  a  few  hours, 
before  his  death,  had  not  the  least  apprehension  of  being  so 
near  the  close  of  life  and  the  verge  of  eternity.  The  sudden 
decease  of  Mr.  Rockwood  is  a  very  solemn  and  instructive 
event.  His  sobriety,  his  integrity,  and  his  serious  regard  to 
divine  things,  rendered  him  an  amiable  and  useful  man.  And 
hence  his  aged  mother,  his  dear  consort,  his  rising  family,  and 
all  his  acquaintance,  had  good  reason  to  desire  that  his  life 
might  have  been  prolonged,  as  a  blessing  to  them,  and  a  benefit 
to  society.  But  the  sovereign  Lord  of  all  has  seen  fit,  for  wise 
and  holy  reasons,  to  cut  him  down  in  the  midst  of  his  days  and 
of  his  usefulness,  by  a  sudden  and  unexpected  stroke.  And 
who  knows  but  that  his  unexpected  death  may  do  more  good 
to  his  friends  and  others,  than  his  expected  life  could  have 
done  ?  God  has  often  made  use  of  sudden  deaths  to  awaken 
sinners,  and  quicken  saints,  to  attend  to  the  things  which  belong 
to  their  everlasting  peace.  And  it  is  worthy  of  particular 
remark,  on  the  present  occasion,  that  he  has  once  and  again 
made  use  of  this  method  to  pierce  the  hearts  and  awaken  the 
attention  of  this  bereaved  family.  About  twenty-eight  years 
ago,  the  father  of  the  deceased  expired  alone  in  his  field ;  and 
his  sudden,  unexpected  death  made  a  lasting  if  not  a  saving 
impression  upon  the  mind  of  his  eldest  son,  who  has  now  left 
the  world  in  a  manner  awfully,  if  not  equally  solemn  and  in- 
structive. May  this  alarming  instance  of  mortality  be  sanctified 
to  us  all,  and  especially  to  the  near  relatives  and  friends  of  the 
deceased !  May  we  all  "  take  heed,  watch  and  pray,"  lest  it 
should  be  our  miserable  lot  to  be  hurried  into  eternity  unpre- 
pared ! 


SERMON    III. 


DEATH  WITHOUT  ORDER. 

FUNERAL  OF  MR.  DANIEL  THURSTON,  WHO  DIED  NOVEMBER  7,  1802,  AGED  54. 


Without  any  order.  — Job,  x.  22. 

While  Job  was  under  the  bereaving  hand  of  God,  his 
thoughts  were  naturally  turned  upon  the  frailty  of  man,  the 
shortness  of  life,  and  the  gloomy  scenes  of  mortality.  He 
considered  death  as  fast  approaching,  to  cut  off  all  his  earthly 
prospects,  and  to  remove  his  body  to  the  dreary  grave,  from 
which  he  should  never  return.  "  Are  not  my  days  few  ?  cease 
then,  and  let  me  alone,  that  I  may  take  comfort  a  little,  before 
I  go  whence  I  shall  not  return,  even  to  the  land  of  darkness, 
and  the  shadow  of  death  ;  a  land  of  darkness,  as  darkness 
itself;  and  of  the  shadow  of  death,  without  any  order."  This 
last  circumstance  of  death  struck  his  mind  with  peculiar  force. 
It  had  come  into  his  numerous  family  with  the  greatest  appear- 
ance of  irregularity.  It  had  taken  the  servants  and  left  the 
master ;  it  had  taken  the  children  and  left  the  parents ;  and  it 
appeared  to  be  approaching  to  put  a  period  to  his  own  life,  in 
the  midst  of  his  days.  He  could  see  no  order  in  such  in- 
stances of  mortality,  which  led  him  to  conclude  that  God  meant 
to  discover  no  order,  in  calling  mankind  from  the  stage  of  life. 
Though  he  does  not  mention  the  hand  of  God  in  reducing  the 
body  to  dust,  yet  it  appears  from  what  he  had  before  observed, 
that  he  viewed  death  as  under  the  divine  direction.  Upon 
hearing  of  the  death  of  his  servants  and  children,  he  immedi- 
ately acknowledged  the  hand  of  God  in  his  bereavement. 
"  The  Lord  gave,  and  the  Lord  hath  taken  away ;  blessed  be 
the  name  of  the  Lord."     According  to  this  humble  and  sub- 


30  SERMON     III. 

missive  expression,  his  meaning  in  the  text  cannot  be  that 
death  is  really  without  any  order,  but  only  that  it  appears  so  in 
the  view  of  short-sighted  creatures.  This  then  is  the  plain 
and  interesting  truth  which  he  meant  to  express,  and  which  we 
are  to  consider  on  the  present  occasion  : 

That  God  discovers  no  order  in  calling  men  out  of  the 
world  by  death. 

To  illustrate  this  serious  observation,  it  will  be  proper  to 
show  in  the  first  place,  that  God  does  call  men  out  of  the 
world  without  any  discernible  order ;  and  then  inquire  why  he 
discovers  no  order  in  this  important  event. 

I.  I  am  to  show  that  God  discovers  no  order  in  sending 
death  among  mankind.  Job  believed,  and  we  have  reason  to 
believe,  that  there  is  perfect  order  in  the  divine  mind,  respecting 
death,  as  well  as  every  other  event.  He  acknowledged  before 
God,  that  he  had  limited  the  life  of  man,  and  precisely  fixed 
the  time  of  his  death.  "  Seeing  his  days  are  determined,  the 
number  of  his  months  is  with  thee,  thou  hast  appointed  his 
bounds  that  he  cannot  pass :  turn  from  him  that  he  may  rest, 
till  he  shall  accomplish,  as  an  hireling,  his  day."  And  with 
respect  to  himself  he  said,  "  All  the  days  of  my  appointed 
time  will  I  wait,  till  my  change  come."  The  names  of  all  men 
stand  in  order  in  death's  commission,  together  with  all  the  cir- 
cumstances of  their  leaving  the  world.  God  hath  not  left  so 
important  a  change  as  death  is,  to  the  direction  of  chance,  but 
determined  every  thing  respecting  it,  in  infinite  wisdom.  In 
relation  to  God,  death  is  perfectly  regular ;  but  this  regularity 
he  has  seen  proper  to  conceal  from  the  view  of  men.  He  has 
not  been  pleased  to  tell  any  person,  when  or  where,  or  how  he 
shall  die.  All  we  know  concerning  these  things,  we  collect 
from  the  providence  of  God,  which  is,  in  this  respect,  a  great 
deep,  and  past  finding  out.  Though  God  has  passed  a  sen- 
tence of  mortality  upon  all  mankind,  yet  he  never  discovers 
any  order  in  the  execution  of  it.     For, 

1.  He  sends  death  without  any  apparent  respect  to  age. 
There  is  no  stage  of  life,  from  infancy  to  old  age,  in  which 
God  does  not  call  some  of  the  human  race  out  of  time  into 
eternity.  This  is  taught  us  by  every  grave-yard.  There  we  may 
see  that  God  pays  no  respect  to  days,  or  weeks,  or  months,  or 
years,  in  destroying  the  hopes  and  lives  of  men.  Nothing  can 
be  more  irregular  than  the  dates  of  death.  There  is  not  the 
least  order  in  the  congregations  of  the  dead.  They  exhibit  as 
great  a  diversity  of  ages,  as  the  congregations  of  the  living. 
God  appears  to  have  no  regard  to  the  length  of  life,  in  putting 
a  period  to  it.  He  cuts  off  multitudes  in  infancy,  before  they 
have  arrived  at  childhood.     He  cuts  off  multitudes  in  child- 


DEATH  WITHOUT  ORDER.  31 

hood,  before  they  have  arrived  at  manhood.  He  cuts  off  mul- 
titudes in  manhood,  before  they  have  arrived  at  three-score 
years  and  ten.  He  is  so  absolutely  sovereign  in  the  disposal 
of  life,  that  we  are  always  uncertain  how  long  the  aged  shall 
live,  or  how  soon  the  young  shall  die.  Hence  we  can  never 
discover  the  order  of  death,  by  the  order  of  age. 

2.  God  takes  men  out  of  the  world,  without  any  apparent 
regard  to  their  bodily  strength  or  weakness.  There  is  almost  an 
infinite  variety  in  the  frame  and  contexture  of  their  bodily  con- 
stitutions. Some  are  formed  strong,  and  vigorous,  and  healthy ; 
while  others  are  continually  weak,  and  frail,  and  sickly.  But 
though  we  are  ready  to  mark  out  the  latter  for  an  early  death, 
and  the  former  for  a  long  life,  yet  God  discovers  no  such  or- 
der in  executing  the  sentence  of  mortality.  This  affecting 
thought  deeply  impressed  the  heart  of  Job,  who  expresses  it 
with  peculiar  force  and  tenderness.  "  One  dieth  in  his  full 
strength,  being  wholly  at  ease  and  quiet.  His  breasts  are  full 
of  milk,  and  his  bones  are  moistened  with  marrow.  And 
another  dieth  in  the  bitterness  of  his  soul,  and  never  eateth 
with  pleasure."  The  strong  often  fall  into  the  grave  before  the 
weak,  and  the  healthy  before  the  sickly.  When  God  sends 
death  into  a  city,  or  a  society,  or  a  family,  he  discovers  no  or- 
der in  respect  to  the  strength  or  weakness  of  those  whom  he 
lays  in  the  dust. 

3.  God  brings  men  to  their  end  without  any  apparent  respect 
to  the  place  of  their  dying.  No  place  is  too  grand  or  too 
mean,  too  public  or  too  private,  too  sacred  or  too  profane,  for 
death  to  enter.  Death  enters  the  palaces  of  princes  and  the 
cottages  of  peasants.  Death  enters  the  houses  of  feasting  and 
the  houses  of  prayer.  Death  meets  men  at  home  and  abroad, 
on  the  land  and  on  the  sea,  where  they  meet  for  amusement, 
or  retire  for  devotion.  No  place  is  sacred  to  life,  and  secure 
from  death.  Though  men  generally  desire  and  expect  to  die 
in  one  place  rather  than  another,  yet  God  often  counteracts 
their  desires,  and  disappoints  their  expectations.  He  fixes  the 
bounds  of  life  which  they  cannot  pass,  and  appoints  the  place 
of  death  which  they  cannot  avoid.  He  causes  some  to  die 
where  they  were  born,  some  where  they  had  spent  the  most  of 
their  days,  and  some  where  they  never  had  resided,  nor  had 
thoughts  of  residing.  Many  are  so  unhappy  as  to  die  strangers 
in  a  strange  land,  where  they  have  no  opportunity  of  conversing 
with  their  friends,  and  of  giving  and  receiving  the  last  tokens 
of  love  and  respect.  The  living  never  know  where  they  shall 
finish  the  course  of  life,  and  lay  their  bodies  in  the  dust. 

4.  There  is  no  order  apparent  in  the  means  of  death.  God 
connects  means  and  ends  together ;  and  as  he  appoints  when 


32  SEKMON     III. 

and  where  all  shall  die,  so  he  appoints  all  the  means  to  bring 
them  to  their  end.  These  are  extremely  numerous  and  various. 
Who  can  enumerate  all  the  casualties  and  all  the  diseases 
which  have  been  or  which  may  be  the  means  of  mortality? 
God  may  commission  the  moth  or  the  mote,  the  air  or  the 
earth,  or  any  of  the  elements,  in  their  turn,  to  destroy  the  lives 
of  men.  But  in  all  the  means  of  death  he  discovers  no  order. 
Those  who  expect  to  die  by  one  disease  may  die  by  another. 
Those  who  fear  the  iron  weapon  may  fall  by  the  bow  of  steel. 
Those  who  imagine  they  shall  certainly  die  by  the  decays  of 
nature,  may  eventually  perish  by  the  hand  of  the  assassin. 
The  arrows  of  death  are  continually  flying  in  all  directions, 
without  the  least  appearance  of  order ;  and  none  can  foresee 
whether  their  lives  shall  be  cut  off  by  the  pestilence  which 
walketh  in  darkness,  or  by  the  destruction  that  wasteth  at  noon- 
day. 

5.  God  pays  no  visible  regard  to  the  characters  of  men,  in 
calling  them  off  the  stage  of  life.  The  wise  and  learned, 
the  pious  and  useful,  are  as  much  exposed  to  the  stroke  of 
death,  as  those  of  the  lowest  capacities  and  of  the  loosest  char- 
acters. "  We  see  that  wise  men  die,  likewise  the  fool  and 
brutish  person  perish."  How  many  amiable  children  and  youth 
are  cut  down  like  morning  flowers,  and  disappoint  all  the  hopes 
and  dependence  which  had  been  placed  upon  them !  How 
many  men  come  upon  the  stage  of  life  with  shining  talents 
and  benevolent  purposes,  and  yet  are  called  out  of  the  world 
in  the  midst  of  rising  prospects  and  extensive  usefulness  !  God 
takes  away,  without  any  visible  distinction,  "  the  mighty  man, 
and  the  man  of  war,  the  judge,  and  the  prophet,  and  the  pru- 
dent, and  the  ancient,  the  captain  of  fifty,  and  the  honorable 
man,  and  the  counsellor,  and  the  cunning  artificer,  and  the  elo- 
quent orator."  Though  virtue,  religion,  learning,  and  all  the 
interests  of  mankind,  unitedly  plead  in  favor  of  such  amiable 
and  useful  characters,  yet  they  are  just  as  liable  as  the  meanest 
of  the  human  race,  to  fall  by  the  stroke  of  death. 

6.  God  appears  to  pay  no  regard  to  the  circumstances  of 
men,  in  putting  an  end  to  their  days.  Those  who  are  sur- 
rounded with  all  that  their  hearts  can  desire  are  no  more  secure 
from  death  than  the  poorest  and  most  miserable  wretches  who 
move  upon  the  earth.  The  rich  and  the  poor  meet  together  in 
the  grave.  The  rich  man  as  well  as  Lazarus  died.  Those  who 
spend  their  days  in  ease  and  affluence,  go  down  to  the  grave  as 
suddenly  and  unexpectedly  as  other  men.  Death  pays  no 
more  respect  to  the  rich  and  great,  than  to  the  poor,  and  mean, 
and  miserable.  He  cannot  be  awed  by  power,  nor  bribed  by 
wealth.     "  They  that  trust  in  their  wealth,  and  boast  themselves 


DEATH     WITHOUT     ORDER.  33 

in  the  multitude  of  their  riches ;  none  of  them  can  by  any 
means  redeem  his  brother,  nor  give  to  God  a  ransom  for  him ; 
—  that  he  should  still  live  for  ever,  and  not  see  corruption. 
Their  inward  thought  is,  that  their  houses  shall  continue  for 
ever,  and  their  dwelling-places  to  all  generations.  Neverthe- 
less man  being  in  honor  abideth  not :  he  is  like  the  beasts  that 
perish."  Death  lays  his  irresistible  hand  upon  the  high  or  the 
low,  the  rich  or  the  poor,  exactly  according  to  his  divine  com- 
mission.    I  may  add, 

7.  God  does  not  appear  to  consult  the  feelings  of  men,  in 
calling  them  to  leave  the  world.  They  have  very  different  feel- 
ings in  the  view  of  this  great  and  interesting  event.  Some  are 
weary  of  the  cares,  and  trials,  and  labors  of  life,  and  long  for 
death  to  dismiss  them  from  these  tiresome  scenes.  Others  are 
fond  of  the  world  and  of  the  things  of  the  world,  and  dread 
nothing  so  much  as  the  approach  of  death.  But  though  God 
perfectly  knows  all  the  hopes  and  fears  of  men  with  respect  to 
dying,  yet  he  pays  no  regard  to  their  different  feelings.  He 
often  leaves  those  to  labor  and  suffer,  who  are  wishing  and 
waiting  for  the  grave ;  while  he  sends  death  to  seize  others 
who  are  fond  of  living,  and  feel  quite  too  happy  and  too  busy 
to  die.  In  a  word,  God  discovers  no  order  in  calling  men  out 
of  the  world.  As  he  gave  them  life,  so  he  takes  it  away  at  his 
pleasure,  without  discovering  any  rule  by  which  he  governs 
this  important  part  of  his  conduct.     This  leads  us  to  show, 

II.  Why  God  sends  death  through  the  world  without  any 
discernible  order. 

He  has,  indeed,  a  fixed  order  in  his  own  mind,  according  to 
which  he  calls  every  person  from  the  stage  of  life  ;  and  this 
order  he  might  have  made  known  to  our  dying  world.  But 
he  is  pleased  to  keep  this,  like  many  other  of  his  purposes,  en- 
tirely to  himself.  And  though  we  cannot  discover  all  the  rea- 
sons of  his  holding  mankind  in  profound  ignorance  of  the  time 
and  other  circumstances  of  dying,  yet  we  may  mention  some, 
which  appear  very  obvious,  and  sufficient  to  justify  him  in  this 
instance  of  his  particular  providence. 

1.  God  may  discover  no  order  in  death,  to  make  men  sensi- 
ble that  he  can  do  what  he  pleases,  ivithout  their  aid  or  instru- 
mentality. He  often  employs  them  as  visible  instruments  of 
accomplishing  the  designs  of  his  providence  and  grace.  And 
in  some  cases,  their  agency  appears  more  conspicuous  than  his 
own ;  so  that  their  conduct  is  observed  and  admired,  while  his 
is  overlooked  and  disregarded.  But  to  convince  the  world,  that 
all  human  agents  are  dependent  on  himself,  and  that  what  he 
can  do  with  them,  he  can  do  without  them,  he  often  throws  them 
aside,  or  lays  them  in  the  dust,  at  the  very  time  when  they  sup- 

voi<."  m.  5 


34 


SERMON     III. 


pose  themselves,  or  are  supposed  by  others,  to  be  the  most  use- 
ful and  necessary.  Though  men  would  make  usefulness  the  law 
of  mortality,  yet  God  makes  this  no  rule  in  preserving  or  de- 
stroying their  lives.  He  can  let  his  enemies  live,  and  take  away 
the  lives  of  his  friends,  at  any  time,  in  any  place,  in  any  situa- 
tion, and  in  any  crisis,  however  apparently  critical  and  impor- 
tant. And  by  thus  holding  all  his  instruments  in  his  sovereign 
hand,  and  preserving  or  destroying  them  at  his  pleasure,  he 
exhibits  his  own  power,  wisdom  and  sovereignty ;  and,  at  the 
same  time,  sets  the  folly,  and  weakness,  and  dependence  of  all 
human  agents,  in  the  most  clear  and  instructive  light.  To 
answer  this  purpose,  he  says,  he  raised  up  and  destroyed  the  king 
of  Assyria.  "  Wherefore  it  shall  come  to  pass,  that  when  the 
Lord  hath  performed  his  whole  work  upon  Mount  Zion  and 
upon  Jerusalem,  I  will  punish  the  fruit  of  the  stout  heart  of  the 
king  of  Assyria,  and  the  glory  of  his  high  looks.  For  he  saith, 
by  the  strength  of  my  hand  I  have  done  it,  and  by  my  wisdom  ; 
for  I  am  prudent.  Shall  the  axe  boast  itself  against  him  that 
heweth  therewith  ?  or  shall  the  saw  magnify  itself  against  him 
that  shaketh  it  ?  "  It  becomes  the  great  Governor  of  the  world, 
to  make  men  feel  their  dependence  and  his  supremacy.  And 
to  produce  this  conviction  in  the  minds  of  the  wise,  and  pru- 
dent, and  mighty,  nothing  can  be  better  adapted  than  to  let 
them  all  know  that,  though  they  are  gods,  they  shall  die  like  men, 
and  that  he  can  carry  on  his  own  designs  without  their  counsels 
or  exertions. 

2.  God  may  conceal  the  order  of  death  from  the  view  of 
mortals,  to  make  them  know  and  feel  that  he  can  do  what  he 
pleases  with  them ;  or  dispose  of  them  and  all  their  interests, 
for  time  and  eternity,  according  to  the  counsel  of  his  own  will. 
As  all  the  interests  of  men  depend  upon  life,  so  God  by  dis- 
posing of  life,  necessarily  disposes  of  all  their  interests,  for  time 
and  eternity.  And  by  thus  holding  them  tenants  at  will,  he 
clearly  shows  them  that  they  have  nothing  which  they  can  call 
their  own,  for  one  future  moment.  Had  he  only  let  them  know 
when,  or  where,  or  how  he  would  call  for  his  own,  they  would 
have  felt  themselves  independent  and  secure,  till  the  certain 
period  of  death  arrived.  But  by  discovering  no  order  in  dying, 
he  holds  them  all  in  constant  suspense,  and  doubtful  expecta- 
tion, and  gives  them  an  opportunity  of  doing  what  many  would 
neglect,  did  they  but  know  the  limits  of  life.  The  uncertainty 
of  dying  creates  a  hope  of  living,  and  the  hope  of  living  ani- 
mates men  in  all  their  pursuits.  How  many  have  been  at  the 
pains  and  expense  of  acquiring  knowledge,  or  of  accumulating 
property,  or  of  cultivating  fields,  or  of  building  houses,  or  of 
discharging  the  most  arduous  duties  of  public  life,  who  would 


DEATH  WITHOUT  ORDER.  35 

have  had  no  heart  nor  inclination  to   do  such  great  and  useful 
things,  had  they  only  known  the  number  of  their  days  ! 

The  irregularity  of  death,  or  the  total  uncertainty  of  the 
time,  and  place,  and  manner  of  its  coming,  gives  God  an 
opportunity  to  overrule  all  the  prospects  and  purposes  of  men, 
in  subserviency  to  his  own  wise  and  holy  designs.  He  means 
to  make  men,  whether  willing  or  unwilling,  the  instruments  of 
promoting  his  own  glory ;  and  to  answer  this  important  pur- 
pose, he  wisely  holds  their  lives  in  constant  suspense. 

3.  God  may  discover  no  order  in  death,  to  convince  man- 
kind that  they  can  do  nothing  without  him.  The  uncertain 
approach  of  death  spreads  uncertainty  over  all  human  hopes, 
expectations  and  designs.  Men  may  appoint,  but  death  may 
disappoint.  Hence  all  mankind  are  obliged,  in  point  of  pru- 
dence as  well  as  of  duty,  to  ask  God's  leave  whether  they 
shall  go  to  any  particular  place,  or  accomplish  any  particular 
purpose.  For  it  is  only  if  the  Lord  will,  that  they  shall  live, 
and  do  this  or  that.  Without  divine  preservation  and  direc- 
tion, they  can  do  nothing.  The  young  have  no  ground  to 
depend  upon  themselves,  nor  the  aged  upon  the  young.  The 
strong  have  no  ground  to  depend  upon  themselves,  nor  the 
weak  upon  the  strong.  Uncertain  death  destroys  all  ground 
of  dependence  upon  those  whose  breath  is  in  their  nostrils, 
and  whose  lives  are  in  the  sovereign  hand  of  God.  Hence 
that  seasonable  and  solemn  admonition  of  the  Psalmist :  "  Put 
not  your  trust  in  princes,  nor  in  the  son  of  man,  in  whom 
there  is  no  help.  His  breath  goeth  forth,  he  returneth  to  his 
earth  :  in  that  very  day  his  thoughts  perish."  By  not  knowing 
the  order  of  death,  the  child  cannot  afford  his  presence  and  aid 
to  his  dying  parent,  nor  the  parent  afford  his  presence  and  aid 
to  his  dying  child.  The  friend  cannot  succor  his  friend  in  dis- 
tress, nor  the  dearest  relatives  mutually  comfort  and  relieve 
each  other.  The  uncertainty  of  death  throws  all  the  world 
into  the  hands  of  God,  and  is  suited  to  make  them  realize  a 
truth  which  they  are  so  unwilling  to  believe  and  feel,  that  they 
are  but  the  clay,  and  God  is  the  potter.     I  may  add, 

4.  God  undoubtedly  designs,  by  concealing  the  order  of 
death,  to  teach  mankind  the  propriety  and  importance  of  being 
constantly  prepared  for  it.  This  mode  of  conduct  is  wisely 
and  mercifully  calculated  to  make  dying  creatures  feel  and  act 
like  dying  creatures.  Were  they  acquainted  with  the  order  of 
death,  many  would  be  more  disposed  than  they  now  are,  to  put 
far  away  the  evil  day,  and  be  less  concerned  about  meeting 
the  king  of  terrors.  But  now  when  they  all  stand  upon  a 
level  in  respect  to  dying,  and  they  know  not  who  shall  be 
called  first,  or  last,  they  are  loudly  admonished  to  take  care  of 


36  SERMON     III. 

themselves,  and  live  in  constant  preparation  for  an  event  so 
infinitely  interesting  to  themselves,  and  to  all  with  whom  they 
are  connected.  They  have  no  ground  to  boast  of  to-morrow, 
and  postpone  a  preparation  for  death  till  a  more  convenient 
season.  Every  instance  of  mortality  is  like  the  boy  at  Philip's 
ear,  bidding  them  to  be  also  ready.  By  sending  death  without 
any  order,  God  solemnly  calls  upon  all  men,  in  all  circum- 
stances, to  set  their  souls  in  order,  and  stand  prepared  to  meet 
Death  who  is  on  his  way  to  call  them  out  of  time  into  eternity. 
It  now  remains  to  improve  the  subject. 

1.  Does  God  act  as  a  wise  and  holy  sovereign  in  destroying 
the  bodies  of  sinners  ?  and  will  he  not  act  as  a  wise  and  holy 
sovereign  in  destroying  their  souls  ?  Do  we  see  him  actually 
execute  the  sentence  of  temporal  death?  and  shall  we  not 
believe  that  he  will  as  infallibly  execute  the  sentence  of  eternal 
death  ?  Does  he  not  appear  to  consult  his  own  glory,  rather 
than  the  feelings  of  sinners,  in  stripping  them  of  all  their 
worldly  pleasures  and  enjoyments,  and  in  consigning  their 
bodies  to  the  dreary  grave  ?  And  can  we  suppose  that  he  will 
pay  any  more  regard  to  their  hopes  and  fears,  in  appointing 
their  portion  among  the  miserable  spirits  in  prison  ?  Though 
he  knows  that  death  is  the  king  of  terrors  to  the  wicked,  yet 
he  does  not  exempt  them  from  its  fatal  stroke.  He  plainly 
tells  them,  that  if  they  abuse  his  patience,  kindness,  and  mercy 
in  this  world,  it  will  aggravate  their  future  and  eternal  misery. 
There  is  an  inseparable  connection  between  the  first  and  second 
death  of  sinners.  The  day  of  their  decease  is  the  day  of  their 
destruction.  The  moment  they  go  into  eternity,  they  lift  up 
their  eyes  in  torment.  Who  can  hear  what  God  himself  says 
to  dying  and  despairing  sinners,  and  yet  entertain  the  least 
gleam  of  hope  that  they  will  find  mercy  beyond  the  grave? 
"  Because  I  have  called,  and  ye  refused  ;  I  have  stretched  out 
my  hand,  and  no  man  regarded ;  but  ye  have  set  at  nought  all 
my  counsel,  and  would  none  of  my  reproof:  I  also  will  laugh 
at  your  calamity ;  I  will  mock  when  your  fear  cometh ;  when 
your  fear  cometh  as  desolation,  and  your  destruction  cometh 
as  a  whirlwind ;  when  distress  and  anguish  cometh  upon  you : 
Then  shall  they  call  upon  me,  but  I  will  not  answer ;  they 
shall  seek  me  early,  but  they  shall  not  find  me :  for  that  they 
hated  knowledge,  and  did  not  choose  the  fear  of  the  Lord. 
Therefore  shall  they  eat  of  the  fruit  of  their  own  way,  and  be 
filled  with  their  own  devices." 

2.  If  neither  the  word  nor  providence  of  God  discovers  any 
order  in  death,  it  is  extremely  unwise  and  dangerous  to  observe 
any  order  in  preparing  for  eternity.  But  multitudes  of  our 
mortal  race  are  guilty  of  this  dangerous  presumption.     They 


DEATH  WITHOUT  ORDER.  37 

place  some  in  the  rank  of  the  living,  and  some  in  the  rank  of 
the  dying.  And  though  they  expect  to  die,  and  intend  to  pre- 
pare for  death,  yet  they  imagine  they  may  safely  neglect,  till 
age,  infirmity,  or  sickness  place  them  in  the  rank  of  the  dying. 
This  is  the  order  in  which  thousands  and  thousands  resolve  to 
prepare  for  eternity ;  and  it  is  next  to  impossible  to  convince 
them  of  the  folly  and  danger  of  their  presumption.  If  the 
young  are  admonished  to  remember  their  Creator  in  the  days 
of  their  youth,  and  to  prepare  for  the  hour  of  death,  they  des- 
pise the  admonition  as  altogether  impertinent  and  unseasona- 
ble. In  their  apprehension,  it  belongs  in  order  to  the  aged, 
and  not  to  the  youth,  to  prepare  for  their  approaching  dissolu- 
tion. They  verily  think  the  time  will  come,  when  order  and 
propriety  will  require  them  to  prepare  for  their  great  and  last 
change ;  but  for  the  present,  "  they  only  wish,  as  duteous  sons, 
their  fathers  were  more  wise."  The  same  presumption  will 
not  allow  the  strong  and  the  healthy,  the  rich  and  the  prosper- 
ous, to  number  their  days  aright,  and  apply  their  hearts  to 
wisdom.  In  their  view,  order  requires  the  weak  and  infirm,  the 
poor  and  the  impatient  of  life,  to  consider  and  prepare  for  their 
latter  end.  They  mean  to  prepare  to  leave  this  agreeable  and 
delightful  world,  in  a  future,  more  proper,  and  more  convenient 
season.  Though  death  be  without  any  order,  yet  they  resolve 
to  observe  order  in  preparing  to  meet  it.  But  is  not  this  the 
most  dangerous  and  criminal  folly  in  dying  creatures,  who  are 
liable  every  moment  to  be  called  into  eternity  ?  How  can 
they  be  so  unwise  and  stupid  as  to  imagine  that  death  will 
obey  them  rather  than  God  ?  How  can  they  hope  to  prosper, 
while  they  are  hardening  themselves  against  the  Almighty  ? 
God  solemnly  forewarns  such  delaying  sinners,  that  he  will 
surely  disappoint  their  presumptuous  hopes  and  resolutions. 
"Judgment  will  I  lay  to  the  line,  and  righteousness  to  the 
plummet :  and  the  hail  shall  sweep  away  the  refuge  of  lies. 
And  your  covenant  with  death  shall  be  disannulled,  and  your 
agreement  with  hell  shall  not  stand." 

3.  If  death  is  coming  to  all  men,  and  coming  without  any 
order,  then  it  equally  concerns  all  to  live  a  holy  and  religious 
life.  Every  one  of  the  living  is  constantly  walking  on  the  side 
of  the  grave,  and  knows  not  but  the  next  step  he  takes  will  fix 
him  in  eternity.  It  is,  therefore,  extremely  dangerous  for  any 
individual  in  this  dying  world,  to  remain  a  single  moment  in  a 
state  of  nature,  which  is  a  state  of  alienation  from  God.  Death 
may  come  in  a  day,  or  an  hour,  totally  unexpected ;  and  should 
it  come  unexpectedly  to  the  unholy  and  impenitent,  it  would 
completely  destroy  them  ;  for  there  is  no  offer  of  mercy,  or 
space  of  repentance,  beyond  the  grave.     Those  who  live  in 


38  SERMON     III. 

impenitence  and  unbelief  are  as  much  exposed  to  the  death  of 
the  soul,  as  to  the  death  of  the  body  ;  and  did  they  only  realize 
their  exposedness  to  temporal  death,  they  would  equally  real- 
ize their  danger  of  eternal  destruction.  A  holy  and  penitent 
heart  lays  the  only  foundation  for  a  safe  and  peaceful  death. 
Nothing  can  support  a  rational  and  immortal  soul  in  the  near 
and  full  view  of  eternity,  but  a  well-grounded  hope  of  the  ever- 
lasting favor  and  enjoyment  of  God.  Who  will  deny  that  re- 
ligion is  infinitely  important  to  one,  as  well  as  another,  in  a 
dying  hour  ?  When  a  violent  and  mortal  disorder  seized  the 
man  whose  remains  are  before  us,  how  much  did  he  need  a 
pious  preparation  for  a  future  and  blessed  immortality  ?  And 
who,  whether  young  or  old,  whether  rich  or  poor,  whether 
strong  or  weak,  can  place  themselves  in  the  same  trying  situa- 
tion, without  feeling  the  solemn  importance  of  making  their 
peace  with  God,  and  securing  the  salvation  of  their  souls  ? 
Since  every  one  is  going  the  way  of  all  the  earth,  it  equally 
concerns  every  one,  to  walk  in  that  strait  and  narrow  path, 
which  leads  to  everlasting  life. 

4.  If  God  discovers  no  order  in  death,  then  he  discovers  no 
order  in  life.  As  he  gives  us  no  reason  for  his  taking  away 
the  lives  of  some,  so  he  gives  us  no  reason  for  his  preserving 
the  lives  of  others.  In  both  cases,  he  equally  acts  as  an  abso- 
lute and  incomprehensible  sovereign.  Many,  however,  seem 
to  suppose  that  they  can  discover  plain  and  important  reasons 
for  his  conduct  towards  the  living,  though  they  cannot  account 
for  his  conduct  towards  the  dead.  They  imagine  that  youth, 
and  health,  and  strength,  and  usefulness,  are  the  reasons  of 
their  being  preserved,  while  others  have  fallen  around  them  on 
every  side.  But  all  these  reasons  once  plead  as  powerfully 
in  favor  of  the  dead,  as  they  now  do  in  favor  of  the  living. 
Who,  therefore,  can  tell  why  one  infant  is  left,  while  another  is 
taken  ?  or  why  one  man  in  high  health  and  activity  is  spared, 
while  another  is  cut  down  ?  or  why  one  amiable  and  useful 
character  is  allowed  to  live,  while  another  no  less  amiable  and 
useful  is  laid  in  the  grave  ?  The  oldest  person  oji  earth  can- 
not give  a  reason  why  he  did  not  die  in  infancy,  or  in  child- 
hood, or  in  any  period  or  circumstance  of  life  in  which  others 
have  died.  The  living  are  a  wonder  to  themselves.  They 
can  assign  no  reason  why  they  have  not  before  now,  been 
numbered  with  the  dead.  They  are  the  monuments  of  God's 
sparing,  distinguishing  and  sovereign  mercy.  It  is  because  he 
is  God,  and  not  man,  that  he  has  preserved  them  amidst  the 
arrows  of  death,  which  have  been  continually  flying  around 
them.  And  as  their  past  preservation  has  been  entirely  owing 
to  the  sovereign  mercy  of  God,  so  they  have  nothing  to  secure 


DEATH  WITHOUT  ORDER.  39 

them  another  moment  from  death,  but  the  same  sovereign  mer- 
cy which  has  hitherto  supported  them  in  life.  O  may  this 
thought  sink  deeply  into  all  our  hearts,  and  effectually  deter  us 
from  abusing  the  patience  and  forbearance  of  God,  who  carries 
our  lives,  and  all  our  interests  for  time  and  eternity,  in  his  holy 
and  sovereign  hand. 

5.  Since  God  discovers  no  order  in  death,  it  becomes  the 
bereaved  and  afflicted  on  this  mournful  occasion,  to  submit  to 
his  holy  and  absolute  sovereignty.  This  is  the  only  ground  of 
submission  under  your  present  bereavement.  God  has  called 
away  the  deceased  without  any  order  and  without  any  warning. 
And  though  he  saw  reasons  sufficient  for  cutting  him  down  by 
a  sudden  and  unexpected  stroke,  in  the  midst  of  his  days,  yet 
he  has  not  discovered  those  reasons  to  you,  and  hence  you  have 
no  right  to  say  unto  him,  "  What  doest  thou  ?  "  You  ought  to 
be  dumb,  and  not  open  your  mouths,  because  he  knew  what 
was  best,  and  has  done  what  is  right.  When  God  acts  as  a 
sovereign,  he  means  that  his  creatures  should  submit  to  his 
sovereignty.  Though  he  does  not  afflict  willingly,  nor  grieve 
the  children  of  men,  yet  he  often  throws  them  into  the  furnace 
of  affliction  on  purpose  to  bring  them  to  the  most  sincere  and 
unreserved  submission  to  his  will.  This  is  your  situation,  who 
are  called  to  endure  a  sudden,  unexpected,  and  sore  bereave- 
ment. God  knows  the  darkness  and  distress  in  which  you  are 
involved ;  but  yet  he  requires  you  to  believe  that  he  has  treated 
both  you  and  him  you  lament,  according  to  infinite  wisdom  and 
goodness.  And  it  is  only  in  the  belief  and  love  of  this  truth, 
that  you  can  enjoy  any  peace  and  consolation  in  your  present 
affliction.  If  you  either  overlook  or  oppose  the  amiable  and 
awful  sovereignty  of  God  so  clearly  displayed  in  your  bereave- 
ment, you  will  increase  your  sorrows  and  aggravate  your  guilt. 
But  if  you  sincerely  submit  to  his  will,  and  cast  your  burdens  up- 
on his  arm,  he  will  give  you  that  peace  which  the  world  cannot 
give,  and  which  the  world  cannot  take  away.  The  loss  of  a  hus- 
band, the  loss  of  a  father,  the  loss  of  a  son,  and  the  loss  of  a  broth- 
er, may  be  more  than  made  up,  by  the  enjoyment  of  God.  But  it 
is  only  in  the  exercise  of  faith,  and  love,  and  entire  submission 
to  God,  that  in  Ms  light  you  can  see  light,  and  find  rest  to  your 
souls,  in  the  view  of  the  sudden  and  solemn  instance  of  mor- 
tality which  you  are  called  to  lament.  Be  entreated,  then,  to 
draw  near  to  God,  that  he  may  draw  near  to  you,  and  give  you 
beauty  for  ashes,  the  oil  of  joy  for  mourning,  and  the  garment 
of  praise  for  the  spirit  of  heaviness. 

Finally,  this  subject,  and  this  occasion,  unitedly  admonish 
all  to  prepare  without  delay  for  their  great  and  last  change. 
Our  eyes  and  our  ears  teach  us  that  death  is  without  any  order, 


40  SERMON     III. 

and  may  come  as  suddenly  and  unexpectedly  to  one  as  to 
another.  Though  it  is  probable  that  some  here  present  will  live 
many  days,  and  arrive  at  old  age,  yet  it  is  no  less  probable 
that  some  here  present  will  die,  not  many  years,  not  many 
months,  not  many  days  hence.  It  would  be  far  from  strange, 
if  some  individual  who  is  called  to  attend  this  striking  instance 
of  mortality,  should  stand  next  on  death's  commission,  and  be 
the  very  first  to  follow  the  deceased  into  eternity.  And  this 
may  justly  excite  each  individual  to  cry  with  deep  sensibility, 
"  Lord,  is  it  I  ?  "  The  youth  who  imagines  he  is  far  from  the 
grave,  may  be  the  next  to  be  covered  with  the  clods  of  the 
valley.  The  man  who  is  boasting  of  to-morrow,  and  disdain- 
ing the  fear  of  death,  may  be  the  next  to  moulder  in  the  dust. 
And  either  of  the  mourners  may  suddenly  and  unexpectedly 
follow  the  deceased  into  that  eternal  state,  from  which  he  will 
never  return.  Week  after  week,  death  has  come  among  us 
without  any  order.  And  why  has  God  given  us  these  repeated 
warnings  and  admonitions  ?  Is  it  not  because  there  are  many 
who  have  despised  and  abused  all  other  warnings  and  admo- 
nitions, and  still  totally  neglect  to  prepare  for  eternity  ?  This 
may  be  one  of  the  last  solemn  calls  that  God  will  ever  conde- 
scend to  give  to  some  poor,  stupid,  impenitent  creatures,  who 
stand  upon  slippery  places,  and  whose  feet  will  soon  slide 
into  the  grave.  God's  spirit  will  not  always  strive,  nor  his 
patience  always  last,  with  those  who  hate  instruction  and  des- 
pise reproof.  Can  any  of  this  character  realize  that  death  is 
without  any  order,  and  yet  give  sleep  to  their  eyes,  or  slumber 
to  their  eye-lids,  until  they  have  made  their  peace  with  God, 
and  are  prepared  to  meet  and  conquer  the  king  of  terrors  ? 
Behold,  now  is  the  accepted  time  ;  behold,  now  is  the  day  of 
salvation.  To-day,  therefore,  if  ye  will  hear  the  voice  of  God 
in  his  word  and  in  his  providence,  harden  not  your  hearts. 
Amen. 


SERMON   IV. 


BURDENS  CAST  UPON  GOD. 

DEATH  OF  DR.  ABIJAH  EVERETT,  JANUARY  2,  1804,  IN  HIS  48th  YEAR. 


Cast  thy  "burden  upon  the  Lord,  and  he  shall  sustain  thee.  — Psalm  It.  22. 

Death  is  one  of  the  most  fruitful  sources  of  sorrow  in  this 
evil  world.  It  not  only  carries  terror  and  distress  to  the  dying, 
but  plants  daggers  in  the  breasts  of  the  living.  It  has  produc- 
ed more  tears  and  sincere  sighs  than  any  other  calamity  which 
has  fallen  upon  the  children  of  men.  Every  instance  of  mor- 
tality causes  a  smaller  or  larger  circle  of  sorrow.  The  living 
are  continually  lamenting  the  dead,  and  a  large  portion  of 
mankind  are  every  where  exhibiting  the  signals  of  bereave- 
ment and  mourning.  "  Man  goeth  to  his  long  home,  and  the 
mourners  go  about  the  streets."  But  God  who  does  not  afflict 
willingly,  nor  grieve  the  children  of  men,  is  abundantly  able  to 
heal  the  wounds  which  he  gives.  There  is  always  a  remedy 
for  every  mourner,  and  this  remedy  is  pointed  out  in  our  text. 
"  Cast  thy  burden  upon  the  Lord,  and  he  shall  sustain  thee." 
To  set  this  gracious  declaration  in  a  plain  and  practical  light, 
I  shall, 

I.  Show  what  we  are  to  understand  by  burdens. 

II.  Show  what  is  implied  in  men's  casting  their  burdens 
upon  the  Lord. 

III.  Make  it  appear  that  God  will  sustain  those  who  cast 
their  burdens  upon  him. 

I.  Let  us  consider  what  we  are  to  understand  by  burdens. 
A  burden  properly  signifies  a  load ;    and  to  carry  a  load  is 
always  more  or  less  tiresome,  and  sometimes  extremely  distress- 
voe.  in.  6 


42  SERMON     IV. 

ing.  A  burden,  therefore,  is  a  very  proper  figure  to  represent 
any  thing  which  is  disagreeable,  painful,  or  afflictive.  In  this 
figurative  sense  the  word  burden  is  used  in  the  text,  and  in  va- 
rious other  places  of  scripture,  as  well  as  in  common  discourse. 
When  we  speak  of  any  natural  evils  which  have  fallen  upon 
ourselves  or  others,  we  very  commonly  call  them  burdens.  By 
this  metaphor,  we  are  to  understand  all  natural  evils,  whether 
of  body  or  of  mind.  Wounds,  bruises,  diseases,  and  every 
species  of  sickness,  may  be  properly  called  bodily  evils ;  but 
bereavements,  disappointments,  and  all  the  marks  of  divine  dis- 
pleasure, may  more  properly  be  termed  mental  evils.  These 
two  kinds  of  natural  evil  are  intimately  connected,  and  very 
frequently  enhance  each  other.  Pains  of  the  body  are  painful 
to  the  mind,  and  pains  of  the  mind  are  sometimes  painful  and 
even  destructive  to  the  body.  These  bodily  and  mental  evils 
are  more  in  number  than  can  be  reckoned  up ;  but  many  of 
them  are  so  short  in  duration,  and  so  easy  to  be  borne,  that  we 
never  consider  them  as  burdens.  As  we  hardly  perceive  the 
weight  of  those  things  that  we  daily  carry  about  with  us,  so  we 
scarcely  take  notice  of  the  light  and  common  evils  of  life.  But 
there  are  severe  pains  and  sicknesses,  and  severe  losses  and  be- 
reavements, which  are  properly  called  burdens,  and  which 
greatly  abound  in  this  evil  and  sinful  world.  Men  are  here 
born  to  trouble,  as  the  sparks  fly  upward.  How  often  are  their 
bodies  racked  with  pain !  How  often  are  their  eyes  filled  with 
tears  !  How  often  do  their  bosoms  heave  with  sighs !  How 
often  are  they  called,  in  a  sudden  and  unexpected  manner,  to 
part  with  their  nearest  and  dearest  friends  !  These  are  heavy 
burdens,  too  heavy  for  them  to  bear,  without  divine  support 
and  consolation.  Even  Job  himself  was  ready  to  sink  under 
the  bereaving  strokes  of  providence.  He  cried  out  in  the  an- 
guish of  his  heart,  "  Have  pity  upon  me,  have  pity  upon  me, 
O  ye  my  friends ;  for  the  hand  of  God  hath  touched  me !" 
When  God  visits  any  with  sore  and  sudden  bereavements,  he 
causes  their  hearts  to  stoop,  and  constrains  them  to  feel  the  pro- 
priety and  importance  of  casting  their  burdens  upon  him. 
This  leads  me  to  show, 

II.  What  it  is  for  the  afflicted  to  cast  their  burdens  upon  the 
Lord.     This  implies  various  exercises  of  the  mind. 

1.  It  implies  a  realizing  sense  that  God  has  laid  their  bur- 
dens upon  them.  They  must  know  the  rod,  and  him  who  hath 
appointed  it,  in  order  to  know  where  to  cast  their  burdens.  All 
afflictions  come  from  God,  and  are  marks  of  his  just  displeas- 
ure. Though  they  flow  from  love,  yet  they  flow  from  that  love 
which  frowns  upon  sin.  No  affliction  is  for  the  present  joyous, 
but  grievous ;  and  God  does  not  grieve  mankind  to  express  his 


BURDENS     CAST     UPON     GOD.  4d 

love  of  complacency.  It  is  the  expression  of  his  displeasure, 
which  gives  the  heaviest  weight  to  the  heaviest  affliction. 
There  is  nothing  which  is  capable  of  giving  so  much  anguish 
and  distress  to  the  human  heart,  as  a  realizing  sense  of  the  just 
displeasure  of  the  greatest  and  best  of  beings.  And  when  the 
afflicted  realize  the  frowns  of  God  under  his  bereaving  hand, 
they  are  fully  convinced  of  the  necessity  of  going  to  him,  and 
casting  their  burdens  upon  his  arm.     But, 

2.  They  cannot  do  this  without  acknowledging  that  God  has 
a  right  to  lay  their  burdens  upon  them.  God  is  the  sovereign 
Lord  of  all  his  creatures,  and  always  has  a  right  to  lay  such 
burdens  upon  them  as  he  sees  best.  He  has  a  right  to  lay  a 
burden  upon  one  and  not  upon  another,  and  to  lay  a  heavier 
burden  upon  one  than  upon  another,  without  assigning  any 
reason  for  such  a  disparity  in  the  dispensations  of  his  provi- 
dence. He  givefh  not  account  of  any  of  his  matters ;  and 
none  may  say  unto  him,  what  doest  thou  ?  He  sees  through 
all  the  relations  and  connections  of  things,  and  knows  how  to 
lay  burdens  upon  his  creatures  in  the  most  proper  time,  and  in 
the  most  proper  degree  and  duration.  Infinite  wisdom  cannot 
err,  and  perfect  goodness  cannot  injure ;  the  judge  of  all  the 
earth  cannot  but  do  right.  This  men  must  believe,  in  order  to 
cast  their  burdens  upon  the  Lord.  For  if  he  should  injure 
them  by  any  burdens  which  he  lays  upon  them,  the  injury 
could  not  be  removed  by  any  created  being,  nor  even  by  him- 
self. If  he  should  take  off  an  unwise  or  unjust  burden,  this 
would  not  repair  the  injury ;  or  if  he  should  grant  a  good  to 
the  person,  greater  than  the  unjust  evil  he  has  inflicted  upon 
him,  this  would  not  repair  the  injury.  Were  God  to  afflict  any 
person  more  than  he  deserved,  the  person  would  always  have 
reason  to  complain ;  and  while  he  complained  he  could  not 
cast  his  burden  upon  the  Lord.  The  afflicted,  therefore,  must 
be  fully  convinced  that  God  has  a  right  to  afflict  them  in  the 
manner  and  measure  he  actually  does,  before  they  can  be  dis- 
posed to  cast  their  burdens  upon  him.     For, 

3.  This  implies  entire  submission  to  the  conduct  of  God,  or  a 
willingness  to  endure  the  burdens  which  he  pleases  to  lay  upon 
them.  The  prophet  Micah  speaks  the  proper  language  of  one 
who  is  suffering  under  the  correcting  hand  of  God.  "  I  will 
bear  the  indignation  of  the  Lord,  because  I  have  sinned  against 
him ;  until  he  plead  my  cause,  and  execute  judgment  for  me." 
It  is  the  perfect  rectitude  of  God's  conduct  in  afflicting  mankind, 
which  is  the  only  proper  ground  of  their  entire  submission. 
Since  God  always  acts  wisely  and  justly  in  laying  burdens 
upon  them,  they  always  have  reason  to  be  submissive  under 
his  burdens,  and  to  bear  them  cheerfully.     So  Job  felt  and  said 


44  SERMON     IV. 

ill  the  furnace  of  affliction.  "  The  Lord  gave,  and  the  Lord 
hath  taken  away:  blessed  be  the  name  of  the  Lord."  The 
Shunammite  felt  and  expressed  the  same  spirit,  under  the  be- 
reaving hand  of  God.  When  she  was  interrogated,  "  Is  it  well 
with  thee  ?  Is  it  well  with  thy  husband  ?  Is  it  well  with  the 
child  ?"  she  replied,  "  It  is  well."  She  was  willing  to  bear  the 
burden  which  God  had  laid  upon  her,  even  while  she  was 
seeking  relief.  And  the  afflicted  always  feel  this  spirit,  before 
they  cast  their  burdens  upon  the  Lord.     For, 

4.  This  farther  implies  casting  themselves  upon  the  Lord, 
which  is  the  essence  of  the  duty  enjoined  in  the  text.  Men 
cannot  lay  the  burdens  which  they  feel,  upon  God ;  nor  can 
God  take  to  himself  the  burdens  which  he  lays  upon  them.  He 
can,  indeed,  take  calamities  from  one  person,  or  one  people, 
and  lay  the  same  sort  of  calamities  upon  another  person,  or 
another  people ;  but  he  cannot  take  upon  himself  the  natural 
evils  which  he  inflicts  upon  any  person,  or  people ;  and,  there- 
fore, no  person  nor  people  can  literally  cast  their  burdens  upon 
God.  But  they  can  cast  themselves  upon  the  Lord,  which  will 
afford  them  immediate  support  and  relief  under  their  burdens. 
When  the  general  of  an  army  lays  a  heavy  burden  upon  an 
obedient  soldier,  he  may  cast  himself,  and  consequently  his 
burden,  upon  the  general,  by  saying,  "  Sir,  this  appears  a  bur- 
den too  heavy  for  me  to  carry.  But  you  know  what  is  proper 
to  lay  upon  me.  I  am  your  soldier ;  my  strength  and  my  life 
are  at  your  disposal.  It  is  your  concern  to  improve  my  strength 
and  my  life  for  the  public  good.  And  if  it  be  best  that  my 
strength  should  be  exhausted,  or  my  life  sacrificed,  at  this  time, 
by  bearing  this  burden,  I  have  nothing  to  say;  I  cheerfully 
submit."  The  soldier  now  casts  his  burden  upon  his  general, 
to  whom  it  wholly  belongs  to  continue,  or  to  lighten,  or  to 
remove,  the  burden.  Just  so  the  child  of  sorrow  may  go  to  his 
heavenly  Father  and  say,  "  My  burden  is  great,  and  it  seems  I 
must  sink  under  it.  But  thou  knowest  what  is  best.  I  am  in 
thy  hand  as  the  clay  is  in  the  hand  of  the  potter.  My  strength 
and  my  life  are  entirely  thine.  It  belongs  to  thee  to  do  what 
thou  wilt  with  thine  own.  If  thy  glory  requires  my  strength  to 
be  exhausted,  and  my  life  to  be  sacrificed  by  suffering  affliction, 
not  my  will,  but  thine  be  done."  When  the  afflicted  feel  this 
spirit,  and  thus  carry  themselves  with  all  their  sorrows  to  God, 
they  do  in  the  most  becoming  manner  cast  their  burdens  upon 
him.  Thus  Eli  cast  himself  and  his  burdens  upon  the  Lord. 
When  Samuel  told  him  what  evils  were  coming  upon  him  and 
upon  his  house,  he  said,  "  It  is  the  Lord:  let  him  do  what 
seemeth  him  good."  Let  God  glorify  himself  by  me,  either  in 
life,  or  in  death,  and  I  am  satisfied.     In  the  same  manner  Da- 


BURDENS     CAST     UPON     GOD.  45 

vid  cast  his  burdens  upon  the  Lord.  "  Behold,  here  am  I,  let 
him  do  to  me  as  seemeth  good  to  him."  I  refer  it  entirely  to 
God,  to  continue,  or  to  lighten,  or  to  remove,  my  burdens. 
Christ  taught  this  duty  to  all  his  disciples  in  a  state  of  suffering. 
"  Take  no  thought  for  the  morrow :  for  the  morrow  shall  take 
thought  for  the  things  of  itself.  Sufficient  unto  the  day  is  the 
evil  thereof."  And  in  the  view  of  his  own  tremendous  suffer- 
ings, he  cast  himself  and  his  sorrows  upon  his  Father.  "  O  my 
Father,  if  it  be  possible,  let  this  cup  pass  from  me ;  neverthe- 
less, not  as  I  will,  but  as  thou  wilt."  The  apostle  Peter  directs 
suffering  christians  to  feel  and  conduct  in  the  same  manner. 
"  Humble  yourselves  therefore  under  the  mighty  hand  of  God, 
that  he  may  exalt  you  in  due  time  :  casting  all  your  care  upon 
him  ;  for  he  careth  for  you."  And  the  apostle  Paul  not  only 
enjoins  this  duty  upon  christians,  but  describes  the  manner  of 
performing  it.  "  Be  careful  for  nothing  :  but  in  every  thing  by 
prayer  and  supplication,  with  thanksgiving,  let  your  requests 
be  made  known  unto  God."  When  the  afflicted  thus  go  to 
God,  and  wholly  resign  themselves  up  to  his  care  and  disposal, 
they  then  cast  their  cares  and  burdens  upon  him,  in  the  man- 
ner he  requires. 

It  only  remains  to  show, 

III.  What  evidence  there  is  that  he  will  sustain  them. 

Here  it  may  be  observed, 

1.  There  is  ground  to  believe  that  God  will  sustain  those 
who  cast  their  burdens  upon  him,  because  he  laid  their  burdens 
upon  them  to  show  their  weakness,  and  make  them  take  hold 
of  his  strength.  It  is  only  if  need  be,  that  he  afflicts  any  of 
mankind ;  and  when  the  afflictions  he  sends  have  answered  their 
purpose,  he  is  ready  to  relieve  the  afflicted.  He  told  his  an- 
cient people  that  he  would  afflict  them,  on  purpose  to  bring 
them  to  a  due  sense  of  their  dependence  upon  him.  "  I  will 
go  and  return  to  my  place,  till  they  acknowledge  their  offence, 
and  seek  my  face  :  in  their  affliction  they  will  seek  me  early." 
This  end,  which  God  proposed  in  afflicting  his  people,  the 
prophet  tells  us  was  completely  answered,  by  bringing  them 
to  cast  their  burdens  upon  him.  "  Come,  say  they,  and  let  us 
return  unto  the  Lord :  for  he  hath  torn,  and  he  will  heal  us ; 
he  hath  smitten,  and  he  will  bind  us  up."  As  soon  as  the 
afflicted  cast  their  burdens  upon  God,  he  is  always  ready  to 
sustain  them.  As  soon  as  Peter,  when  sinking  in  the  waves, 
lifted  up  his  eyes  and  his  heart  to  Christ,  and  cried  for  mercy, 
the  compassionate  Saviour  granted  him  immediate  support. 
As  soon  as  Abraham  had  completely  bowed  his  will  to  the 
will  of  God,  and  in  his  heart  had  offered  up  his  son,  God 
appeared  for  his  relief,  and  removed  his  heavy  burden.     God 


46  SERMON     IV. 

is  always  ready  to  sustain  the  weak  and  distressed,  when  they 
are  willing  to  take  hold  of  his  supporting  hand.  He  always 
knows  when  the  afflicted  really  desire  his  gracious  support, 
and  then  he  is  always  willing  to  sustain  them,  by  lightening 
their  burdens,  or  giving  them  strength  according  to  the  weight 
and  duration  of  their  trials. 

2.  Those  who  cast  their  burdens  upon  the  Lord  are  prop- 
erly prepared  to  receive  divine  support  and  consolation.  While 
they  carry  their  own  burdens,  they  murmur  and  repine,  which 
renders  them  incapable  of  deriving  support  from  God.  They 
refuse  to  be  comforted.  They  contend  with  their  Maker, 
who  is  stronger  than  they,  and  provoke  him  to  continue  and 
increase  their  burdens.  Pharaoh  was  obstinate  and  incor- 
rigible under  divine  corrections.  He  chose  to  bear  his  own 
burdens,  and  refused  to  submit  to  the  hand  that  chastised 
him.  This  provoked  God  to  increase  his  burdens,  until  they 
sunk  him  in  perdition.  While  the  afflicted  feel  and  act  like  a 
bullock  unaccustomed  to  the  yoke,  or  a  wild  bull  in  a  net,  they 
are  in  a  situation  which  forbids  God  to  appear  for  them,  and 
puts  them  out  of  the  reach  of  his  aid  and  support.  They  can- 
not, at  the  same  time,  trust  in  themselves  and  lean  upon  God. 
But  when  they  cease  to  contend  with  the  Almighty,  and  cast 
their  burdens  upon  him,  then  they  are  suitably  prepared  to 
receive  divine  consolation.  When  they  feel  weak,  and  weary, 
and  heavy  laden,  and  really  lean  upon  the  Lord,  they  immedi- 
ately find  rest  and  peace.  All  the  perfections  of  God  are  a 
ground  of  support  to  those  who  cast  their  burdens  upon  him  ; 
and  so  long  as  they  renounce  all  self-dependence,  and  trust  in 
the  Lord  Jehovah,  in  whom  there  is  everlasting  strength,  they 
will  feel  themselves  strong  in  the  Lord,  and  in  the  power  of 
his  might. 

3.  The  glory  of  God  requires  him  to  support  those  who  look 
to  him  for  strength  or  relief  under  their  burdens.  He  always 
glorifies  himself  by  displaying  his  perfections  in  supporting, 
relieving,  or  defending  his  friends,  who  place  their  hopes  and 
cast  their  burdens  upon  him.  The  scriptures  abound  with  in- 
stances of  his  signal  interpositions  in  favor  of  suffering  saints. 
He  appeared  for  Jacob  when  sinking  in  despondency,  and 
turned  his  sorrows  into  joys.  He  strengthened  and  animated 
Elijah,  in  a  season  of  peculiar  darkness  and  distress.  He  gave 
faith  and  fortitude  to  Shadrach,  Meshach,  and  Abednego, 
which  enabled  them  to  maintain  their  religion  and  integrity,  in 
opposition  to  all  the  power  and  malice  of  their  enemies.  He 
exerted  his  power  and  displayed  his  justice  in  favor  of  Daniel, 
and  gave  him  a  complete  victory  and  triumph  over  those  who 
sought  his  life.     And  the  apostle  gives  us  a  long  catalogue  of 


BURDENS     CAST     UPON     GOD.  47 

the  ancient  patriarchs  whom  God  supported  in  affliction,  pro- 
tected in  danger,  and  relieved  in  distress.  In  these  and  all 
other  instances  of  the  land,  God  glorified  himself  by  sustain- 
ing and  comforting  those  who  confided  in  his  power  and 
goodness.  His  past  is  a  pledge  of  his  future  conduct.  As  he 
always  has,  so  he  always  will,  sustain  the  weak,  the  weary, 
and  the  afflicted,  who  cast  their  burdens  upon  him.  I  may  add, 
4.  That  God  has  promised  to  afford  all  proper  support  and 
relief  to  those  who  come  to  him  with  their  cares  and  burdens, 
and  place  an  unshaken  confidence  in  his  faithfulness.  This  is 
promised  in  the  text.  "  Cast  thy  burden  upon  the  Lord,  and 
he  shall  sustain  thee."  The  prophet  says,  "  Thou  wilt  keep 
him  in  perfect  peace,  whose  mind  is  stayed  on  thee :  because 
he  trusteth  in  thee."  The  apostle  James  says,  "  Draw  nigh  to 
God,  and  he  will  draw  nigh  to  you."  And  the  apostle  Peter 
says,  "  Humble  yourselves  under  the  mighty  hand  of  God,  that 
he  may  exalt  you  in  due  time  :  casting  all  your  care  upon  him; 
for  he  careth  for  you."  There  is  a  multitude  of  similar  prom- 
ises, scattered  all  over  the  Bible.  These  particular  promises  are 
made  upon  particular  conditions,  and  whenever  the  conditions 
are  performed,  the  promises  will  certainly  be  performed.  If  the 
bereaved  and  afflicted  only  comply  with  the  duty  God  has  en- 
joined on  them  in  particular,  it  is  certain  they  shall  find  divine 
consolation  and  support.  The  faithfulness  of  God  never  did 
and  never  can  fail.  "  Hath  he  said,  and  shall  he  not  do  it  ? " 
Indeed,  a  firm  faith  in  the  divine  promises  is  one  of  the  means, 
by  which  God  immediately  comforts  and  supports  those  who 
trust  in  him  and  cast  their  burdens  upon  him.  Hence  it  is  ab- 
solutely certain  that,  if  the  bereaved  and  burdened  perform  the 
condition  in  the  text,  they  shall  eventually  be  sustained  and 
comforted. 

IMPROVEMENT. 

1.  If  God  will  sustain  those  who  cast  their  burdens  upon 
him,  then  burdens  may  become  the  means  of  great  good. 
Men  are  naturally  prone,  in  prosperity,  to  forget  and  forsake 
God ;  to  imagine  they  are  rich  and  increased  with  goods,  and 
have  need  of  nothing ;  to  trust  in  their  own  hearts  and  lean  to 
their  own  understanding ;  and  to  say  unto  God,  depart  from 
us,  we  desire  not  the  knowledge  of  thy  ways.  While  they  are 
in  such  a  state  of  self-sufficiency  and  independence,  they  are 
deaf  to  the  calls,  and  warnings,  and  admonitions,  of  the  word 
and  providence  of  God,  and  stand  exposed  to  all  the  snares  and 
temptations  of  this  present  evil  world.  There  is  nothing,  there- 
fore, better  adapted  to  prevent  these  fatal  effects  of  prosperity 


48 


SERMON     IV 


than  adversity,  which  is  calculated  to  make  men  feel  the  neces- 
sity and  importance  of  returning  to  God,  from  whom  they  have 
unwisely  and  sinfully  departed.  And  though  bereavements  and 
afflictions  of  every  kind  are  marks  of  the  divine  displeasure,  yet 
they  are  the  means  which  God  often  uses  to  promote  the  spirit- 
ual and  eternal  good  of  the  children  of  men.  By  laying  heavy 
burdens  upon  sinners,  he  has,  in  a  great  many  instances,  pre- 
pared them  for  his  special  grace.  And,  by  laying  heavy  bur- 
dens upon  his  own  children,  he  has  often  promoted  their  spirit- 
ual benefit  and  growth  in  grace.  Indeed,  the  apostle  tells  us 
that  he  treats  all  his  children  in  this  manner,  to  express  his 
tender  regard  for  their  highest  welfai-e.  "  Whom  the  Lord 
loveth  he  chasteneth,  and  scourgeth  every  son  whom  he  receiv- 
eth.  If  ye  endure  chastening,  God  dealeth  with  you  as  with 
sons  :  for  what  son  is  he  whom  the  father  chasteneth  not  ? 
Farthermore,  we  have  had  fathers  of  our  flesh,  who  corrected 
us,  and  we  gave  them  reverence  ;  shall  we  not  much  rather  be 
in  subjection  unto  the  Father  of  spirits,  and  live  ?  For  they 
verily  for  a  few  days  chastened  us  after  their  own  pleasure,  but 
he,  for  our  profit,  that  we  might  be  partakers  of  his  holiness. 
Now,  no  chastening  for  the  present  seemeth  to  be  joyous,  but 
grievous  :  nevertheless,  afterward  it  yieldeth  the  peaceable  fruit 
of  righteousness  unto  them  who  are  exercised  thereby." 
Afflictions  always  produce  these  salutary  effects,  when  they 
bring  the  children  of  God  to  feel  their  dependence  upon  him, 
and  to  cast  themselves  upon  his  mercy.  And  hence  they  have 
often  seen  and  acknowledged  the  goodness  of  God  to  them,  in 
calling  them  to  endure  afflictions  and  fiery  trials.  David  says, 
"  It  is  good  for  me  that  I  have  been  afflicted  ;  that  I  might  learn 
thy  statutes."  And  again  he  says,  "  Before  I  was  afflicted,  I 
went  astray :  but  now  I  have  kept  thy  word."  When  afflictions 
make  good  men  feel  their  dependence  upon  God,  and  bring 
them  to  stay  themselves  upon  him,  they  ought  to  consider  them 
as  the  fruits  of  his  fatherly  love. 

2.  If  God  will  sustain  those  who  cast  their  burdens  upon 
him,  then  the  greatest  burdens  may  become  the  most  benefi- 
cial. The  greatest  burdens  have  the  greatest  tendency  to  draw 
men  to  God,  and  make  them  feel  the  necessity  of  looking  to 
him  for  support  and  relief.  None  will  go  to  God  for  support, 
so  long  as  they  feel  able  to  support  themselves.  And  they 
commonly  feel  sufficient  to  endure  light  and  momentary  afflic- 
tions, and  therefore  despise  such  chastenings  of  the  Lord.  But 
when  he  lays  his  hand  heavily  upon  them,  and  takes  away  a 
friend  or  relative  in  whom  their  hearts  were  bound  up,  or  calls 
them  to  suffer  any  other  heavy  and  distressing  calamity,  then 
they  feel  their  own  weakness,  and  are  ready  to  cry  to  God  for 


BURDENS     CAST     UPON     GOD.  49 

his  help  in  a  day  of  trouble.  And  if  they  really  cast  themselves 
upon  his  mercy,  they  are  capable  of  receiving  light,  and 
strength,  and  comfort,  in  proportion  to  the  weight  and  magni- 
tude of  their  afflictions.  "  God  giveth  power  to  the  faint ;  and 
to  them  that  have  no  might  he  increaseth  strength."  It  is  only 
when  men  are  weak,  that  they  can  be  strong  in  the  Lord,  and 
in  the  power  of  his  might.  The  best  of  men  in  their  lowest 
state,  have  frequently  found  the  highest  enjoyment  in  God. 
When  Job  was  totally  stripped  of  earthly  comforts,  and  lay 
prostrate  under  the  heaviest  load  of  calamities,  he  cast  his  bur- 
dens upon  the  Lord,  and  found  occasion  to  bless  him  for  his 
frowns  as  well  as  for  his  smiles.  "  The  Lord  gave,  and  the 
Lord  hath  taken  away ;  blessed  be  the  name  of  the  Lord." 
And  David  went  to  God,  under  a  sense  of  his  weakness,  and 
cast  his  burdens  upon  him,  in  full  confidence  of  obtaining  all 
needful  support  and  consolation.  "  O  my  God,  my  soul  is 
cast  down  within  me  :  therefore  will  I  remember  thee  from 
the  land  of  Jordan,  and  of  the  Hermonites,  from  the  hill  Mizar. 
Deep  calleth  unto  deep  at  the  noise  of  thy  water-spouts  :  all 
thy  waves  and  thy  billows  are  gone  over  me.  Yet  the  Lord 
will  command  his  loving-kindness  in  the  day-time,  and  in  the 
night  his  song  shall  be  with  me,  and  my  prayer  unto  the  God 
of  my  life."  God  has  promised  to  those  who  cast  their  bur- 
dens upon  him,  that  as  their  day  is,  so  their  strength  shall  be. 
And  many  christians,  at  this  day,  have  experienced  the  faith- 
fulness of  God,  in  fulfilling  this  promise.  They  have  found 
heavy  burdens  lighter  to  carry  than  light  ones,  and  enjoyed 
more  of  God  in  the  lowest  state  of  adversity,  than  in  the  high- 
est state  of  prosperity.  It  is,  therefore,  a  consoling  truth  to  the 
sorely  afflicted,  that  the  more  their  troubles  increase  and  the 
longer  they  continue,  the  greater  peace  and  consolation  they 
may  enjoy  in  God. 

3.  If  God  will  sustain  those  who  cast  their  burdens  upon 
him,  then  the  afflicted  never  have  any  reason  to  murmur  or 
complain  under  the  burdens  which  are  laid  upon  them.  This, 
however,  is  a  complaining  world,  and  all  mankind  are  extreme- 
ly prone  to  murmur  under  the  afflicting  hand  of  Providence. 
Cain  complained  that  his  punishment  was  greater  than  he 
could  bear.  The  patriarch  Jacob,  when  he  supposed  he  was 
bereaved  of  one  and  of  another  of  his  favorite  children,  indulged 
and  expressed  hard  and  unbecoming  thoughts  of  God.  The 
children  of  Israel,  while  under  the  peculiar  care  and  direction 
of  the  God  of  their  fathers,  spent  and  lost  their  lives  by  mur- 
muring in  the  wilderness.  And  when  the  same  people  were 
carried  into  the  land  of  their  enemies,  they  became  still  more 
impatient,  and  boldly  complained  that  the  ways  of  God  were 

vol.  in.  7 


50  SERMON     IV. 

not  equal.  The  afflicted  are  always  in  danger  of  complaining. 
But  they  never  have  any  just  ground  of  complaint.  "  Why 
should  a  living  man  complain  ? "  None  ever  have  endured 
greater  evils  or  calamities  than  they  have  deserved  at  the  hands 
of  God.  Besides,  God  always  stands  ready  to  support  and 
relieve  them,  if  they  will  only  become  reconciled  to  him,  and 
cast  their  cares  and  burdens  upon  him.  Their  complaints  only 
serve  to  hide  God's  face  from  them,  and  justly  provoke  him  to 
continue  and  increase  their  burdens.  While  they  fight  against 
God,  they  have  abundant  reason  to  expect  that  he  will  add 
affliction  to  affliction,  until  they  are  either  relieved  or  destroyed. 
They  ought  to  remember  therefore  that  none  ever  hardened 
themselves  against  God  and  prospered. 

4.  If  God  will  sustain  those  who  cast  their  burdens  upon 
him,  then  the  afflicted  never  ought  to  faint  and  sink  under  the 
weight  of  their  burdens.  There  is  a  strong  propensity  in  man- 
kind, first  to  despise  the  chastening  of  the  Lord,  next  to  com- 
plain of  it,  and  finally  to  become  faint  and  weary  of  his  correc- 
tions. Light  troubles  they  despise,  and  overlook  the  hand  of 
God  in  them.  Heavy  afflictions  they  are  constrained  to  ascribe- 
to  God,  and  while  they  cannot  but  feel  the  weight  of  his  hand, 
their  hearts  naturally  rise  in  opposition  to  his  wise  and  holy 
dispensations.  But  after  they  have  despised  and  opposed  God  in 
his  providence,  and  found  no  relief,  they  then  naturally  sink 
under  the  rod,  and  despair  of  relief.  But  what  occasion  have 
any  to  faint  and  sink  under  their  burdens,  while  God  is  both 
able  and  willing  to  sustain  them,  if  they  will  only  cast  their 
burdens  upon  him,  and  take  hold  of  his  strength  ?  It  would 
be  very  unreasonable  in  a  child  to  faint  under  a  burden  which 
his  parent  has  laid  upon  him,  when  he  might  be  assisted  and 
supported  any  moment,  if  he  would  only  apply  to  his  father  for 
relief.  And  it  is  no  less  unreasonable  and  undutiful  in  a  child 
of  God,  to  faint  and  sink  under  his  afflictions,  while  his  heav- 
enly Father  is  constantly  saying  to  him,  Cast  thy  burden 
upon  me,  and  I  will  sustain  thee.  Hence  God  forbids  every 
one  of  his  children  to  faint  in  the  day  of  adversity.  "  My  son, 
despise  not  the  chastening  of  the  Lord ;  neither  be  weary 
of  his  correction  : "  nor,  as  the  apostle  expresses  it,  "  faint 
when  thou  art  rebuked  of  him."  The  afflicted  cannot  faint  and 
sink  under  the  heaviest  burdens,  without  distrusting  and  dis- 
pleasing God.  When  Elijah  sunk  into  gloom  and  despondence, 
God  rebuked  him  for  his  conduct.  And  God  is  always  dis- 
pleased with  the  afflicted,  when  instead  of  casting  their  burdens 
upon  him,  and  thus  deriving  the  light  and  comfort  which  he 
is  ready  to  afford  them,  they  give  themselves  up  to  grief  and 
despair,  through  an  evil  heart  of  unbelief. 


BURDENS     CAST     UPON     GOD.  51 

5.  If  the  afflicted  ought  to  cast  their  burdens  upon  the  Lord, 
then  it  highly  concerns  them  to  call  upon  his  name.  Prayer  is 
the  proper  way  of  unbosoming  themselves  to  God,  of  making 
known  their  wants  and  desires  to  him,  and  of  casting  their 
cares  upon  him.  Hence  he  expressly  enjoins  this  duty  upon 
them.  "  Call  upon  me  in  the  day  of  trouble :  I  will  deliver 
thee,  and  thou  shalt  glorify  me."  And  the  apostle  James  says 
to  christians,  "  Is  any  among  you  afflicted  ?  let  him  pray." 
David  tells  us  in  the  context,  that  he  resolved  to  call  upon  God 
with  full  confidence  that  he  would  hear  and  relieve  him.  "  As 
for  me,  I  will  call  upon  God :  and  the  Lord  shall  save  me. 
Evening  and  morning,  and  at  noon  will  I  pray,  and  cry  aloud  : 
and  he  shall  hear  my  voice."  David's  confidence  arose  from 
his  experience ;  he  had  often  prayed,  and  been  heard  in  times 
of  trouble.  He  relates  a  striking  instance  of  this  land,  in  the 
hundred  and  sixteenth  psalm.  "  I  love  the  Lord,  because  he 
hath  heard  my  voice  and  my  supplications.  The  sorrows  of 
death  compassed  me,  and  the  pains  of  hell  gat  hold  upon  me : 
I  found  trouble  and  sorrow.  Then  called  I  upon  the  name  of 
the  Lord ;  O  Lord,  I  beseech  thee,  deliver  my  soul.  I  was 
brought  low,  and  he  helped  me."  When  the  afflicted  are  truly 
resigned  to  the  will  of  God,  they  are  prepared  to  draw  near  to 
him,  and  to  ask  for  the  supports  and  consolations  of  his  spirit. 
They  have  the  spirit  of  grace  and  supplication,  and  find  a 
pleasure  in  giving  themselves  unto  prayer.  Jacob  wrestled 
with  God  in  his  troubles,  and  prevailed ;  and  God  has  never 
said  to  the  seed  of  Jacob  seek  ye  me  in  vain.  The  afflicted, 
above  all  men,  ought  to  pray  without  ceasing,  without  doubt- 
ing, and  without  fainting.  Let  the  experience  and  exhortation 
of  the  Psalmist  excite  them  to  constancy  and  perseverance  in 
effectual,  fervent  prayer.  "  I  had  fainted,  unless  I  had  believed 
to  see  the  goodness  of  the  Lord  in  the  land  of  the  living. 
Wait  on  the  Lord,  be  of  good  courage,  and  he  shall  strengthen 
thine  heart :  wait  I  say  on  the  Lord." 

Now,  may  these  things  make  a  due  impression  upon  the 
minds  of  all  who  have  been  smitten  of  God  and  afflicted. 
This  number  is  undoubtedly  large ;  for  few,  if  any,  have 
entirely  escaped  the  rod  of  his  wrath.  Man  is  born  to  trouble, 
as  the  sparks  fly  upward.  This  life  is  one  continued  scene  of 
trial  to  all  the  children  of  men,  from  the  cradle  to  the  grave. 
But  there  is  one  here  present,  whose  wounds  are  bleeding,  and 
whose  tears  are  flowing.  She  has,  in  the  course  of  the  last 
week,  suddenly  and  unexpectedly  lost  the  object  which  lay 
nearest  to  her  heart,  and  which  was  the  firmest  foundation  of 
her  earthly  hopes  and  prospects.  Though  Doctor  Everett 
had  a  slender  constitution,  and  usually  enjoyed  but  a  small 


52  SERMON     IV. 

share  of  health,  yet  the  morning  before  he  died,  there  were  no 
visible  nor  sensible  symptoms  of  the  near  approach  of  death. 
Neither  he,  nor  his  friends,  had  the  least  apprehension  of  the 
danger  he  was  in,  but  a  few  hours  before  he  breathed  his  last. 
God  hath  poured  a  full  and  bitter  cup  of  the  wormwood  and 
the  gall,  for  the  disconsolate  widow.  He  has  bereaved  her  of 
her  husband  in  the  midst  of  his  days,  without  allowing  either 
her  or  him  the  desirable  opportunity  of  preparing  their  minds 
for  the  parting  stroke.  This  painful  circumstance,  while  it 
increases  her  burden,  diminishes  her  fortitude  and  strength  to 
support  it.  She  may,  with  more  than  common  propriety,  cry, 
"  Have  pity  upon  me,  O  ye  my  friends,  for  the  hand  of  God  hath 
touched  me."  But  let  her  seriously  consider,  that  her  bereave- 
ment, with  all  its  aggravating  circumstances,  was  ordered  by 
Him  who  cannot  err,  and  who  doth  not  afflict  willingly,  nor 
grieve  the  children  of  men.  The  Judge  of  all  the  earth  has, 
in  this,  as  well  as  in  every  other  instance  of  his  conduct  towards 
her,  done  right.  Let  her  not  murmur  and  repine,  but  cheer- 
fully submit  to  the  sovereign  will  of  God.  Let  her  commit 
herself  and  her  fatherless  children  into  his  holy  and  gracious 
hand.  He  has  promised  to  be  the  father  of  the  fatherless,  and 
the  widow's  God.  If  she  will  only  cast  her  burdens  upon  him, 
he  will  sustain  her,  and  make  this  light  affliction,  which  is  but 
for  a  moment,  work  for  her  a  far  more  exceeding  and  eternal 
weight  of  glory.     Amen. 


SERMON  V. 


BENEFIT  OF  AFFLICTIONS. 

DEATH  OF  CAPTAIN  AMOS  HA  WES,  JANUARY  18,  1804,  IN  HIS  43rd  YEAR. 


I  am  the  Lord  thy  God,  which  teacheth  thee  to  profit.  — Isaiah,  xlviii.  17 

It  belongs  to  God  to  govern  the  moral  as  well  as  the  natural 
world.  He  is  able  not  only  to  order  all  the  outward  circum- 
stances of  mankind,  but  to  govern  all  their  views  and  feelings, 
in  every  situation  in  which  they  are  placed.  He  can  make  all 
the  objects  with  which  they  are  surrounded,  and  all  the  scenes 
through  which  they  pass,  produce  just  such  effects  in  their 
minds  as  he  sees  best.  He  can  blast  prosperity,  and  bless  ad- 
versity. This  is  a  ground  of  consolation  to  the  afflicted,  who 
ought  to  desire  that  God  would  make  their  afflictions  instruc- 
tive and  beneficial.  But  God  knows  that  they  are  often  slow 
of  heart  to  believe  that  he  is  either  able  or  willing  to  give  such 
an  issue  to  their  troubles.  It  was  while  his  own  people  were 
in  a  state  of  adversity,  and  despairing  of  relief,  that  he  under- 
took to  comfort  them,  by  reminding  them  of  his  power  over 
them,  his  relation  to  them,  and  his  tender  regard  for  their  spir- 
itual good.  "  Hearken  unto  me,  O  Jacob,  and  Israel  my  called ; 
I  am  he  ;  I  am  the  first :  I  also  am  the  last.  Mine  hand  also 
hath  laid  the  foundation  of  the  earth,  and  my  right  hand  hath 
spanned  the  heavens.  Come  ye  near  unto  me,  hear  ye  this. 
Thus  saith  the  Lord  thy  Redeemer,  which  teacheth  thee  to 
profit."  "We  find  no  intimation  here  that  God  would  put  an 
end  to  the  afflictions  of  his  people,  but  only  that  he  was  able  to 
sanctify  them,  or  cause  them  to  have  a  salutary  and  desirable 
effect.  This  then  is  the  truth  which  the  text  naturally  suggests, 
and  which  will  be  the  leading  sentiment  in  the  present  discourse. 


54  SERMON      V. 

It  is  a  consolation  to  the  children  of  God,  that  he  can  make 
their  afflictions  profitable  to  them.     I  shall, 

I.  Show  that  afflictions  may  be  profitable  to  the  children  of 
God. 

II.  That  he  is  able  to  make  them  profitable  to  his  children. 

III.  That  this  is  a  matter  of  consolation  to  them. 

I.  Let  us  consider,  that  afflictions  may  be  profitable  to  the 
children  of  God. 

No  affliction  is  for  the  present  joyous,  but  grievous.  All 
men  naturally  dread  calamities.  Our  Saviour's  heart  recoiled 
at  the  prospect  of  his  approaching  sufferings.  The  righteous 
as  well  as  the  wicked  look  upon  afflictions  as  real  evils,  from 
which  they  always  wish  either  to  be  exempted,  or  delivered. 
But  notwithstanding  the  painful  nature  of  afflictions,  they  may 
eventually  prove  very  beneficial  to  the  children  of  God,  in 
various  respects. 

1.  They  may  be  greatly  instrumental  in  turning  off  their  at- 
tention from  the  world.  While  they  live  in  the  world,  they  are 
obliged  to  attend  to  worldly  objects,  and  their  duty  often  leads 
them  into  danger.  They  insensibly  suffer  the  cares,  concerns 
and  enjoyments  of  the  world  to  engage  too  much  of  their  atten- 
tion, and  divert  them  from  more  noble  and  more  important 
objects.  They  are  prone  to  mind  earthly  things,  and  to  become 
worldly-minded.  But  afflictions  have  a  direct  tendency  to  turn 
off  their  eyes  from  beholding  vanity.  When  pains,  or  sickness, 
or  disappointments,  or  bereavements,  fall  upon  them,  the  glory, 
the  beauty,  and  the  importance,  of  the  world  all  vanish,  and 
more  serious  and  interesting  objects  absorb  their  attention. 
Adversity  turned  off  the  mind  of  Job  from  all  the  scenes  and 
prospects  of  living,  and  fixed  his  whole  attention  upon  the 
serious  subject  of  dying.  The  loss  of  his  substance,  the  loss  of 
his  servants,  and  especially  the  loss  of  his  children,  threw  him 
into  the  dust,  and  constrained  him  to  say,  "  Naked  came  I  out 
of  my  mother's  womb,  and  naked  shall  I  return  thither."  More 
common  and  moderate  afflictions  checked  Solomon  in  his 
career  of  glory,  and  made  him  exclaim  in  the  bitterness  of  his 
soul,  "  Vanity  of  vanities  :  all  is  vanity  and  vexation  of  spirit." 
Let  men  be  ever  so  much  absorbed  in  the  pursuits  and  enjoy- 
ments of  the  world,  heavy  and  repeated  strokes  of  adversity 
never  fail  to  withdraw  their  attention  from  such  vain  and 
momentary  objects.  Let  the  young  or  the  old,  the  rich  or  the 
poor,  the  high  or  the  low,  the  righteous  or  the  wicked,  be 
brought  into  severe  affliction,  and  they  will,  for  a  season  at 
least,  turn  their  backs  upon  the  world,  and  appear  to  pay  no 
regard  to  those  earthly  concerns  and  pursuits,  to  which  they 
had  been  before  awake  and  alive.     Here  then  we  see  one  way, 


BENEFIT     OF     AFFLICTIONS.  55 

in  which  afflictions  may  be  profitable  to  the  godly.  They  may 
turn  off  their  too  great  and  too  constant  attention  from  the  low 
and  trifling  concerns  of  the  present  life,  and  prepare  them  to 
attend  to  things  of  everlasting  consequence. 

2.  Afflictions  may  turn  off'  their  affections  as  well  as  then-  at- 
tention from  the  captivating  objects  of  the  world.  They  would 
not  mind  worldly  things  too  much,  if  they  did  not  love  the 
world  more  than  it  deserves.  But  their  attention  may  be 
diverted  from  the  world,  while  their  undue  love  to  it  remains. 
They  never  ought  to  love  the  world  for  what  it  is  in  itself,  or 
give  it  the  first  place  in  their  hearts ;  because  this  is  totally  in- 
consistent with  that  supreme  love  and  regard  which  they  owe 
to  God.  So  our  Saviour  taught  his  disciples.  "  No  man  can 
serve  two  masters :  for  either  he  will  hate  the  one,  and  love  the 
other ;  or  else  he  will  hold  to  the  one,  and  despise  the  other. 
Ye  cannot  serve  God  and  mammon."  And  the  apostle  John 
represents  supreme  love  to  the  world,  as  totally  inconsistent 
with  true  love  to  God.  "  Love  not  the  world,  neither  the 
things  that  are  in  the  world ;  if  any  man  love  the  world,  the 
love  of  the  Father  is  not  in  him."  While  the  children  of  God 
live  in  the  world,  they  are  constantly  exposed  to  imbibe  the 
spirit  of  the  world,  and  place  their  hearts  upon  worldly  objects, 
which  are  unworthy  of  their  supreme  affection.  In  this  sinful 
and  dangerous  state  of  mind,  they  stand  in  peculiar  need  of 
divine  corrections,  which  have  a  direct  tendency  to  detach 
their  affections  from  lying  vanities  which  cannot  profit.  When 
God  disappoints  their  worldly  hopes,  or  bereaves  them  of  the 
objects  which  they  had  been  idolizing,  they  are  constrained  to 
see  the  vanity  of  the  world,  and  to  feel  their  obligations  to 
withdraw  their  affections  and  dependence  from  it.  In  the  time 
of  affliction  they  find  that  the  world  has  nothing  in  it.  to 
soothe  and  comfort  their  wounded  hearts.  It  serves  to  increase, 
rather  than  diminish  their  sorrows.  They  cannot  but  hate  it  as 
the  worst  of  enemies,  which  has  so  often  deceived  them,  and 
robbed  them  of  superior  happiness.  In  this  respect,  afflictions 
may  be  of  great  advantage  to  the  children  of  God.     Besides, 

3.  They  may  be  of  much  greater  benefit  to  them,  by  raising 
their  affections  to  God,  the  source  of  all  good.  When  afflic- 
tions have  turned  off  their  attention  and  affections  from  the 
world,  they  directly  point  them  to  God.  By  taking  away  every 
other  ground  of  dependence  and  consolation,  they  may  be  said 
to  drive  them  to  the  fountain  of  all  good.  When  David  had 
been  plunged  in  the  depths  of  sorrow  and  distress,  he  felt  con- 
strained to  return  to  God  for  relief.  He  said,  "Return  unto 
thy  rest,  O  my  soul."  The  prophet  Habakkuk  resolved  that 
when  the  fruits  of  the  earth  and  the  enjoyments  of  the  world 


56 


SERMON     V 


should  fail,  "  he  would  rejoice  in  the  Lord,  and  joy  in  the  God 
of  his  salvation."  Saints  always  set  then  affections  either  upon 
things  below,  or  upon  things  above  ;  and  when  their  affections 
are  taken  off  from  things  below,  they  never  fail  to  set  them 
upon  things  above,  where  God  is,  and  where  Christ,  and  their 
richest  treasures  are.  And  whenever  afflictions  draw  the  atten- 
tion and  affections  of  the  children  of  God  from  the  world,  and 
fix  them  upon  heavenly  and  divine  objects,  then  they  become 
in  the  highest  degree  beneficial.  They  completely  answer  the 
gracious  design  of  God,  and  serve  at  once  both  to  display  his 
glory,  and  promote  the  good  of  his  people.  This  leads  us  to 
consider, 

II.  That  God  is  able,  in  all  cases,  to  make  afflictions  produce 
the  good  effects  which  have  been  mentioned.  He  says  to  every 
one  of  his  children,  in  the  text,  "  I  am  the  Lord  thy  God,  which 
teacheth  thee  to  profit."  You  are  ready  to  imagine,  in  your 
melancholy  moments,  that  the  evils  I  have  brought  upon  you 
can  never  do  you  any  good,  and  if  you  abuse  them,  and  sorrow 
only  after  a  worldly  sort,  they  will  really  work  your  ruin.  But 
I  the  Lord  your  God  am  able  to  teach  you  how  to  improve 
them  to  your  spiritual  and  everlasting  benefit.  I  can  cause 
you  to  learn  those  things  by  your  sufferings,  which  you  could 
not  have  learned  by  any  other  means,  and  which  you  will  have 
reason  to  be  thankful  for,  both  in  this  life  and  in  that  which  is 
to  come.  But  in  order  to  illustrate  the  truth  of  this  gracious 
declaration,  it  may  be  proper  to  observe  two  things. 

1.  That  God  is  able  to  bring  himself  into  the  view  of  his 
afflicted  children.  He  is  the  first  and  the  last,  the  greatest  and 
the  best  of  all  beings.  He  is  the  creator,  preserver,  and  owner 
of  the  universe.  He  possesses  the  most  amiable,  glorious,  and 
awful  perfections.  He  is  eternal,  immutable,  independent, 
almighty,  all- wise,  and  infinitely  holy,  just,  and  good.  His  eye 
looks  into  every  heart ;  his  hand  supports  and  directs  every 
creature ;  his  presence  fills  every  place ;  his  holiness  abhors 
every  sin ;  his  benevolence  commiserates  every  submissive 
child  of  sorrow ;  and  his  justice  frowns  upon  all  the  stupid, 
impatient  and  rebellious.  A  realizing  sense  of  the  immediate 
presence,  and  glory,  and  majesty  of  such  a  being  must  neces- 
sarily fill  the  mind,  and  shut  out  every  other  object.  Now 
God  is  able  thus  to  bow  the  heavens,  and  come  down  into  the 
minds  of  the  afflicted,  and  seize  every  power  and  faculty  of 
their  souls,  and  fix  them  entirely  upon  himself.  Though  they 
often  feel  a  melancholy  pleasure  in  pondering  upon  their  own 
troubles,  and  complaining  of  this  evil  world,  yet  God  can 
divert  their  attention,  by  drawing  near  to  them,  and  causing 
them  to  realize  his  presence,  greatness,  and  sovereignty.     And 


BENEFIT     OP     AFFLICTIONS.  57 

it  is  only  in  this  way,  that  he  can  effectually  turn  off  their  atten- 
tion from  the  scenes  and  objects  of  the  world,  because  their 
minds  must  be  fixed  either  upon  himself,  or  upon  his  works. 
He  may,  indeed,  turn  their  attention  from  one  worldly  object 
to  another,  without  bringing  himself  into  their  view.  But  in 
order  to  take  off  their  minds  from  all  created  objects,  he  must 
draw  their  attention  to  himself,  and  fix  it  upon  his  own  great 
and  glorious  character.  This  he  is  able  to  do  whenever  he 
pleases,  and  as  long  as  he  pleases.  He  can  make  all  times, 
and  places,  and  circumstances,  and  objects,  lead  their  minds  to 
himself,  so  that  they  cannot  see  nor  contemplate  any  object, 
without  seeing  and  contemplating  some  or  all  of  his  perfections. 
He  can  make  the  whole  world  appear  to  be  full  of  himself,  and 
cause  the  afflicted  to  look  upon  all  things  as  less  than  nothing 
and  vanity,  in  comparison  with  the  Lord  their  God,  who  has 
them  in  his  hand  as  the  clay  is  in  the  hands  of  the  potter,  and 
can  dispose  of  them  for  time  and  eternity,  according  to  his 
sovereign  pleasure.  But  barely  bringing  himself  into  their 
view,  and  turning  off  their  attention  from  all  created  objects, 
will  not  afford  them  any  relief;  because  they  may  behold  God, 
and  be  troubled.     It  is,  therefore,  necessary  to  observe, 

2.  That  he  can  place  their  affections  as  well  as  attention 
upon  himself.  "  The  preparations  of  the  heart  in  man,  and  the 
answer  of  the  tongue,  is  from  the  Lord."  The  hearts  of  all  men 
are  in  his  hand,  and  he  can  turn  them,  like  the  rivers  of  water, 
whithersoever  he  pleases.  When  he  brings  himself  into  the 
view  of  the  afflicted,  he  can  awaken  every  holy  affection  in 
their  hearts,  and  give  them  the  sensible  enjoyment  of  himself, 
which  is  far  better  than  the  enjoyment  of  sons,  or  of  daughters, 
or  of  any  earthly  good.  After  he  has  drawn  the  attention,  he 
commonly  draws  the  hearts  of  his  children  to  himself.  This 
appears  from  a  variety  of  instances,  recorded  in  scripture. 
God  gave  Job  a  most  realizing  sense  of  his  majesty  and  glory, 
and  at  the  same  time  filled  his  soul  with  correspondent  affec- 
tions. "  I  have  heard  of  thee  by  the  hearing  of  the  ear,  but 
now  mine  eye  seeth  thee  ;  wherefore  I  abhor  myself,  and  repent 
in  dust  and  ashes."  Such  views  of  God,  and  such  holy  and 
devout  affections  towards  him,  effectually  banished  all  his  mur- 
murs and  complaints  under  his  heavy  afflictions.  This  he 
acknowledged  before  God.  "  Then  Job  answered  the  Lord, 
and  said,  Behold,  I  am  vile ;  what  shall  I  answer  thee  ?  I 
will  lay  mine  hand  upon  my  mouth.  Once  have  I  spoken ; 
but  I  will  not  answer  :  yea,  twice ;  but  I  will  proceed  no  far- 
ther." The  vision  which  Isaiah  had  of  God,  sitting  on  a 
throne  high  and  lifted  up,  was  attended  with  holy  and  humili- 
ating feelings.     And  the  manifestation  of  the  divine   glory  on 

VOL.   III.  8 


58 


SERMON     V 


the  mount  of  transfiguration,  filled  the  hearts  of  the  disciples 
with  holy  joy  and  rapture.  They  could  not  bear  to  think  of 
having  their  divine  views  and  affections  interrupted  by  any 
inferior  objects.  They  said  with  the  greatest  sincerity  and 
sensibility,  "  It  is  good  for  us  to  be  here."  God  is  always  able 
not  only  to  give  his  afflicted  children  a  lively  view  of  his  own 
glory,  but  also  to  give  them  the  spirit  of  adoption,  and  make 
them  love  him  as  their  father,  their  friend,  and  their  supreme 
portion.  After  David  had  been  repining  at  the  ways  of  provi- 
dence, God  cured  him  of  his  hard  thoughts,  by  giving  him  a 
realizing  and  joyful  view  of  himself.  While  he  beheld  and 
loved  God,  he  could  say  with  the  highest  satisfaction,  "  Whom 
have  I  in  heaven  but  thee  ?  and  there  is  none  upon  earth  that 
I  desire  besides  thee  ?  "  Thus  God  is  able  to  draw  off  the 
attention  and  affections  of  his  afflicted  people  from  all  earthly 
objects,  by  causing  them  to  see  and  converse  with  him  in  his 
providence,  and  enjoy  the  tokens  of  his  favor.  This  is  his 
high  prerogative.  It  belongs  to  him  alone,  to  produce  such 
effects  in  the  hearts  of  the  afflicted,  and  teach  them  to  profit  by 
their  painful  trials.  Men  cannot  teach  one  another  to  profit, 
either  in  prosperity  or  adversity ;  because  it  is  out  of  their 
power  to  give  one  another  a  realizing  sense  of  God,  or  to 
excite  holy  affections  towards  him.  But  he  is  able  to  make  all 
things  work  together  for  good  to  his  afflicted  children.  And 
now, 

III.  They  ought  to  consider  this  as  a  sufficient  ground  of 
consolation.  So  he  tells  every  one  of  them  in  the  text.  "  I 
am  the  Lord  thy  God,  which  teacheth  thee  to  profit."  By  de- 
claring himself  to  be  their  God,  he  assures  them  that  he  is  both 
able  and  ready  to  heal  the  wounds  which  he  hath  given  them, 
and  make  their  outward  afflictions  the  means  of  spiritual  light 
and  consolation.  For  his  covenant  faithfulness  obliges  him  to 
consult  their  good,  and  employ  all  his  perfections,  in  the  course 
of  his  providence,  to  promote  it.  When  he  became  the  God 
of  Abraham,  he  said,  "  I  am  thy  shield,  and  thy  exceeding 
great  reward."  And  he  says  the  same  thing,  in  substance,  to 
every  one  with  whom  he  enters  into  covenant.  "  He  that  over- 
cometh  shall  inherit  all  things :  and  I  will  be  his  God,  and  he 
shall  be  my  son."  It  is  a  solid  foundation  of  comfort  to  all  the 
children  of  God,  under  their  severest  trials  and  afflictions,  that 
he  bears  a  covenant  relation  to  them,  and  has  engaged  to  treat 
them  as  children.  They  may  always  be  assured,  that  all  his 
dispensations  towards  them  are  the  genuine  expressions  of  his 
fatherly  care  and  kindness,  by  which  he  means  to  teach  them 
to  profit.  But,  besides  his  acknowledging  his  relation  to  them 
in  their  afflictions,  as  their  God,  he  has  expressly  promised  to 


BENEFIT     OF     AFFLICTIONS.  59 

correct  them  in  mercy,  and  for  their  real  benefit.  We  read, 
"  Whom  the  Lord  loveth  he  chasten eth,  and  scourgeth  every 
son  whom  he  receiveth."  We  read,  "  Happy  is  the  man  whom 
God  correcteth:  For  he  maketh  sore,  and  bindeth  up;  he 
woundeth,  and  his  hands  make  whole.  He  shall  deliver  thee 
in  six  troubles ;  yea,  in  seven  there  shall  no  evil  touch  thee. 
Lo  this,  we  have  searched  it,  so  it  is :  hear  it,  and  know  thou  it 
for  thy  good."  And  the  apostle  comforted  the  primitive  chris- 
tians with  the  consideration  that  their  light  afflictions,  which 
were  but  for  a  moment,  should  work  for  them  a  far  more  ex- 
ceeding and  eternal  weight  of  glory.  It  is  not  necessary  that 
the  children  of  God  should  know  that  their  afflictions  shall  be 
removed  or  diminished.  They  may  exercise  faith,  and  confi- 
dence, and  patience,  and  submission,  and  even  joy,  while  they 
know  that  the  Lord  is  their  God,  and  will  certainly  teach  them 
to  profit  by  those  things  which  would  otherwise  sink  them  in 
sorrow  and  despair. 

IMPROVEMENT. 

1.  Since  God  makes  use  of  afflictions  to  keep  his  children 
near  to  him,  it  appears  that  they  are  extremely  prone  to  forsake 
him.  Were  they  naturally  disposed  to  live  in  nearness  to  and 
communion  with  God,  he  would  have  no  occasion  to  use  such 
harsh  and  disagreeable  means  to  prevent  them  from  wander- 
ing, or  to  reclaim  them  from  it.  He  does  not  grieve  nor  afflict 
them  willingly,  but  only  because  they  will  not  regard  his  mild- 
er means  of  instruction.  This  he  often  assigned  as  the  reason 
of  his  chastising  his  ancient  backsliding  and  incorrigible  peo- 
ple. When  he  threatened  to  chastise  Jeshurun,  he  told  him  it 
was  because  he  had  waxen  fat  and  kicked,  and  forsaken  God 
who  made  him,  and  lightly  esteemed  the  rock  of  his  salvation. 
When  he  threatened  to  chastise  David,  he  told  him  how  much 
he  had  given  him,  and  how  much  more  he  would  have  given 
him,  if  he  had  only  been  grateful  and  obedient  under  the  smiles 
of  his  providence.  He  told  his  people  by  the  mouth  of  David, 
that  he  regretted  the  necessity  of  punishing  them.  "  O  that 
my  people  had  hearkened  unto  me,  and  Israel  had  walked  in 
my  ways.  I  should  have  fed  them  with  the  finest  of  the  wheat : 
and  with  honey  out  of  the  rock  should  I  have  satisfied  them." 
And  he  sometimes  said  he  punished  them  because  he  knew 
no  other  way  to  reclaim  them.  "  O  Ephraim,  what  shall  I  do 
unto  thee  ?  O  Judah,  what  shall  I  do  unto  thee  ?  for  your 
goodness  is  as  a  morning  cloud,  and  as  the  early  dew  it  goeth 
away.  Therefore  have  I  hewed  them  by  the  prophets  :  I  have 
slain  them  by  the  words  of  my  mouth."     And  he  held  the  same 


60  SERMON     V. 

language  to  them  by  the  prophet  Jeremiah.  "  They  refuse  to 
know  me,  saith  the  Lord.  Therefore  thus  saith  the  Lord  of 
hosts  ;  behold  I  will  melt  them,  and  try  them  :  for  how  shall  I 
do  with  the  daughter  of  my  people  ?  "  And  again  he  says,  "  I 
i?poke  unto  thee  in  thy  prosperity  ;  but  thou  saidst,  I  will  not 
hear.  This  has  been  thy  manner  from  thy  youth,  that  thou 
obeyedst  not  my  voice."  God  would  never  chastise  his  chil- 
dren, if  they  were  not  bent  to  backsliding,  and  did  not  refuse 
to  be  drawn  with  the  cords  of  a  man,  with  the  bands  of  love. 
His  using  the  rod  of  correction  so  often,  therefore,  plainly  man- 
ifests that  they  love  to  "wander  from  him,  and  are  extremely 
unwilling  to  return.  It  is  a  certain  sign  that  a  child  is  very 
undutiful  and  disobedient,  if  nothing  but  repeated  and  severe 
corrections  will  restrain,  or  reclaim  him.  The  children  of  God, 
therefore,  have  abundant  reason  to  lament  that  they  so  greatly 
abuse  his  mercies,  and  so  often  refuse  to  be  reclaimed  by  any 
milder  method  than  the  rod  of  his  wrath. 

2.  It  appears  from  the  manner  in  which  God  instructs  and 
benefits  his  afflicted  children,  that  they  may  derive  the  greatest 
advantage  from  their  severest  sufferings.  Light  and  ordinary 
troubles  often  do  them  more  hurt  than  good,  and  only  serve  to 
interrupt  their  peace,  or  turn  their  attention  and  affections  from 
one  worldly  object  to  another.  But  great  and  heavy  afflictions 
never  fail  under  a  divine  influence,  to  shake  the  foundation  of  all 
their  earthly  hopes  and  enjoyments,  and  to  make  them  feel  the 
necessity  of  relying  upon  God  alone  for  real  and  permanent 
happiness.  It  is  only  in  this  way  that  afflictions  ever  become 
truly  beneficial  to  the  children  of  God  ;  and  in  this  way,  the 
greatest  trials  and  troubles  have  the  greatest  tendency  to  pro- 
mote their  spiritual  benefit.  The  righteous  flourish  like  the 
palm-tree  ;  they  grow  the  fastest,  under  their  heaviest  burdens. 
The  ancient  patriarchs  never  made  swifter  advances  in  holiness, 
nor  appeared  to  more  advantage,  than  while  they  were  endur- 
ing the  severest  trials.  The  faith  of  Abraham,  the  meekness 
of  Moses,  the  patience  of  Job,  the  submission  of  David,  and 
the  constancy  of  Daniel,  were  the  happy  fruits  of  their  great 
and  singular  sufferings.  The  apostles  and  primitive  christians 
never  would  have  lived  such  holy  and  heavenly  lives,  had  they 
not  been  effectually  weaned  from  the  world  by  a  continual  load  of 
afflictions.  It  was  greatly  owing  to  the  tribulations  they  endured, 
that  they  had  their  conversation  in  heaven,  and  looked  not  at 
the  things  that  are  seen,  which  are  temporal,  but  at  the  things 
which  are  not  seen,  which  are  eternal.  God  employs  the  same 
means  at  this  day  to  refine  and  purify  the  vessels  of  mercy. 
And  the  oftener  he  puts  them  into  the  furnace  of  affliction,  and 
the  longer  he  continues  them  there,  the  brighter  he  means  to 


BENEFIT     OF     AFFLICTIONS.  6l 

bring  them  out.  He  means  to  teach  them,  by  experience,  the 
vanity  of  the  world,  and  the  superior  happiness  which  results 
from  the  view  and  enjoyment  of  himself.  They  may  always, 
therefore,  humbly  and  confidently  reckon  that  the  heaviest 
afflictions  which  they  are  called  to  endure,  are  not  worthy  to 
be  compared  to  the  spiritual  benefits  which  shall  eventually 
flow  from  them. 

3.  If  God  chastises  his  children  for  their  good,  and  teaches 
them  to  profit  under  his  correcting  hand,  then  those  who 
are  suffered  to  live  in  uninterrupted  prosperity,  have  reason  to 
fear  that  they  do  not  belong  to  the  household  of  faith.  Good 
men  have  observed,  and  sometimes  complained,  that  God  pours 
into  the  bosom  of  the  wicked  the  largest  portion  of  his  tem- 
poral favors.  While  Job  was  suffering  adversity,  he  stumbled 
at  the  prosperity  of  the  openly  vile  and  ungrateful.  "  The  tab- 
ernacles of  robbers  prosper,  and  they  that  provoke  God  are 
secure  ;  into  whose  hand  God  bringeth  abundantly."  Again 
he  inquires,  "  Wherefore  do  the  wicked  live,  become  old,  yea, 
are  mighty  in  power  ?  Their  seed  is  established  in  their  sight 
with  them,  and  their  offspring  before  their  eyes.  Their  houses 
are  safe  from  fear,  neither  is  the  rod  of  God  upon  them." 
David  prayed,  "Arise  O  Lord,  deliver  my  soul  from  the  wicked 
— from  men  of  the  world,  who  have  their  portion  in  this  life, 
and  whose  belly  thou  fillest  with  thy  hid  treasure."  And  he 
owns,  "  I  was  envious  at  the  foolish,  when  I  saw  the  prosperity 
of  the  wicked.  They  are  not  troubled  as  other  men,  neither 
are  they  plagued  as  other  men."  God  often  suffers  his  enemies 
to  pass  with  impunity  in  this  life,  and  even  loads  them  with 
benefits,  to  give  them  an  opportunity  of  acting  out  the  corrup- 
tion of  their  hearts,  and  of  preparing  themselves  for  final  ruin. 
And  agreeably  to  this,  the  wise  man  observes,  "  The  prosperity 
of  fools  shall  destroy  them."  In  the  view  of  these  passages 
and  of  this  subject,  the  prosperous  have  reason  to  fear  that  they 
are  receiving  their  whole  portion  in  this  life.  They  are  cer- 
tainly destitute,  according  to  the  apostle,  of  one  peculiar 
mark  of  the  children  of  God.  For  he  expressly  says  to  pro- 
fessing christians,  "  If  ye  endure  chastening,  God  dealeth  with 
you  as  with  sons.  But  if  ye  be  without  chastisement,  whereof 
all  are  partakers,  then  are  ye  bastards,  and  not  sons."  All  pro- 
fessors of  religion,  and  those  who  entertain  any  hope  of  their 
gracious  state,  ought  seriously  to  inquire  whether  their  hearts 
are  right  with  God,  and  whether  he  has  not  been  granting 
them  their  requests  for  outward  prosperity,  and  sending  lean- 
ness into  their  souls. 

4.  If  God  can  make  afflictions  profitable  to  his  children,  then 
we  may  justly  conclude  that  he  can  make  them  profitable  to 


62  SERMON      V, 

others.  Though  sinners  hate  instruction  and  despise  reproof, 
yet  they  are  not  beyond  the  reach  of  divine  power  and  divine 
grace.  God  is  as  able  to  afflict  them  as  to  afflict  saints  ;  and 
when  he  afflicts  them,  he  can  teach  them  to  profit  under  the 
weight  of  his  hand,  and  under  a  sense  of  his  displeasure.  He 
can  make  them  realize  the  vanity  of  the  world,  and  effectually 
turn  off  their  attention  and  affections  from  it.  He  can  bring 
himself  into  their  view,  though  they  say  unto  him,  depart  from 
us,  we  desire  not  the  knowledge  of  thy  ways.  He  can  slay  the 
enmity  of  their  hearts,  and  make  them  accept  the  punishment 
of  their  iniquity.  He  can  shed  abroad  his  love  in  their  hearts, 
and  bow  their  wills  to  his  own.  He  can  cause  them  to  loath 
themselves  for  all  their  past  stupidity,  ingratitude,  unbelief,  and 
obstinacy.  He  can  give  them  the  spirit  of  adoption,  and  make 
them  feel  every  filial  affection.  It  is,  therefore,  just  as  easy  for 
God  to  make  afflictions  beneficial  to  sinners  as  to  saints.  And 
it  is  no  uncommon  thing  for  God  to  take  sinners  into  the  school 
of  affliction,  and  teach  them  saving  knowledge.  He  took  this 
method  to  awaken,  convince  and  convert  one  of  the  most  cruel, 
hardened  and  obstinate  sinners,  who  had  corrupted  the  hearts 
and  destroyed  the  lives  of  multitudes.  But  "  when  he  was  in 
affliction,  he  besought  the  Lord  his  God,  and  humbled  himself 
greatly  before  the  God  of  his  fathers,  and  prayed  unto  him: 
and  he  was  entreated  of  him,  and  heard  his  supplication. 
Then  Manasseh  knew  that  the  Lord  he  was  God."  How  often 
has  God  made  sinners  to  profit  by  the  death  of  their  friends,  or 
the  dissolution  of  near  and  dear  connections !  How  often 
have  unfaithful  parents  been  brought  to  know  and  discharge 
their  duty,  by  the  death  of  their  children !  How  often  have 
undutiful  children  been  taught  to  remember  their  Creator  in  the 
days  of  their  youth,  by  the  loss  of  their  parents !  And  how 
often  have  graceless  brothers  and  sisters  been  prepared  for 
living  and  for  dying,  by  being  called  to  follow  one  another  to 
the  grave  !  In  times  of  general  security,  we  find  more  sinners 
awakened  and  convinced  by  afflictions,  than  by  any  other 
means  used  with  them.  How  often  does  God  send  death  into 
a  family,  to  promote  the  salvation  of  one  or  more  of  its  mem- 
bers !  And  how  often  does  he  arrest  the  chief  of  sinners,  in 
their  career  of  iniquity,  by  some  sudden,  unexpected,  and  dis- 
tressing calamity  !  God  can  melt  the  hardest  heart,  or  bow  the 
most  stubborn  will,  in  the  furnace  of  affliction.  And  after  sin- 
ners have  remained  stupid  and  incorrigible  under  a  series  of 
difficulties,  dangers,  disappointments,  and  common  troubles, 
how  often  does  he  melt  them  and  try  them,  for  their  spiritual 
and  everlasting  good!  So  that,  in  all  cases,  there  is  more 
ground  to  hope  that  the  afflicted  will  derive  spiritual  benefit 


BENEFIT     OP     AFFLICTIONS.  63 

from  their  affliction,  than  that  the  prosperous  will  derive  spirit- 
ual benefit  from  their  prosperity. 

5.  Does  God  teach  his  children  to  profit  under  his  fatherly 
chastisements  ?  Then  it  appears  that  every  person  may  know 
whether  he  belongs  to  his  family  or  not.  Afflictions  are  pecu- 
liar trials  of  the  heart,  and  give  men  the  best  opportunity  to 
determine  what  is  in  reality  the  supreme  object  of  their  affec- 
tions. God  gave  Satan  leave  to  afflict  Job,  for  the  express 
purpose  of  determining  whether  his  love  to  him  was  sincere 
and  supreme ;  and  Satan  did  not  ask  for  a  more  plain  and  in- 
fallible criterion.  And  God  took  the  same  method  to  demon- 
strate the  faith  and  friendship  of  Abraham.  It  is  written!,  "that 
God  did  tempt  Abraham,  and  said  unto  him,  Abraham  :  and  he 
said,  Behold,  here  I  am :  And  he  said,  Take  now  thy  son,  thine 
only  son  Isaac,  whom  thou  lovest,  and  get  thee  into  the  land 
of  Moriah  ;  and  offer  him  there  for  a  burnt-offering  upon  one  of 
the  mountains  which  I  will  tell  thee  of."  This  severe  and  sin- 
gular trial  gave  Abraham  a  fair  opportunity  of  proving  to  himself 
and  to  the  world,  that  he  loved  God  more  than  Isaac,  or  than 
any  other  earthly  object.  And  after  he  had  actually  yielded  a 
cheerful  and  unreserved  submission  to  this  extraordinary  in- 
junction, God  declared  him  to  be  his  sincere  friend.  "  And  he 
said,  Lay  not  thine  hand  upon  the  lad,  neither  do  thou  any 
thing  unto  him ;  for  now  I  know  that  thou  fearest  God,  seeing 
thou  hast  not  withheld  thy  son,  thine  only  son,  from  me."  God 
also  takes  the  same  method  to  try  the  hearts  of  his  enemies, 
which  he  takes  to  try  the  hearts  of  his  friends.  We  read  that 
he  led  his  rebellious  people  forty  years  in  the  wilderness,  to 
prove  them,  and  to  know  what  was  in  their  hearts.  When  he 
afflicts  either  saints  or  sinners,  he  means  to  try  their  hearts, 
whether  they  love  the  creature  more  than  the  Creator.  The 
afflicted  always  find  a  struggle  in  their  hearts  between  God  and 
the  world  ;  for  they  are  constrained  to  fly  to  one  or  another  of 
these  sources  of  consolation.  If  they  love  the  world  supremely, 
they  will  place  all  their  hopes  and  expectations  upon  it ;  but  if 
they  love  God  supremely,  they  will  renounce  the  world,  and 
look  to  him  alone  for  relief.  It  is  only  under  afflictions,  that 
men  can  clearly  determine  how  much  they  depend  either  upon 
God,  or  the  world.  Then  they  have  a  happy  opportunity  of 
learning  where  their  treasures  are,  whether  in  heaven,  or  on 
earth ;  for  where  their  treasure  is,  there  will  their  heart  certainly 
be,  when  any  of  their  earthly  hopes  and  prospects  are  cut  off. 
If  under  such  circumstances,  they  do  not  discover  their  own 
hearts,  it  must  be  entirely  owing  to  criminal  blindness.  If  they 
have  the  spirit  of  children,  they  will  feel  the  spirit  of  adoption 
towards  their  heavenly  Father.     They  will  go  to  him  for  all 


64  S  E  R  M  O  N     V  . 

necessary  support  and  consolation,  and  rest  satisfied  with  his 
holy  and  wise  disposal.  But  if  they  have  not  the  spirit  of 
adoption,  they  will  murmur,  and  complain  of  God,  that  he  lays 
his  hand  so  heavily  upon  them.  Now,  as  all  men  have  been 
more  or  less  afflicted,  and  many  suppose  that  they  have  had  a 
large  share  of  suffering,  they  may  all  know  whether  they  are 
really  friends  or  foes  to  God.  Let  them  only  look  back  upon  their 
conduct  and  feelings  under  divine  corrections,  and  they  may 
easilv  determine,  whether  they  have  felt  and  acted  as  a  filial 
spirit  would  have  dictated.  Have  they  found  that  it  has  been 
good  for  them  that  they  have  been  afflicted  ?  Have  they  found 
that  afflictions  have  really  weaned  them  from  the  world,  and 
led  them  to  God.  in  whom  they  enjoyed  that  peace  which  the 
world  cannot  give,  nor  the  world  take  away  ?  All  good  men 
have  derived  such  benefits  from  affliction  ;  and  those  who  have 
not  found  any  benefit  from  the  trials  they  have  endured,  have 
reason  to  fear  that  they  have  never  become  the  children  of  God. 
Let  every  man  judge  his  own  heart,  and  let  no  man  deceive 
himself. 

6.  It  appears  from  all  that  has  been  said  in  this  discourse,  that 
the  afflicted  ought  to  be  of  a  teachable  spirit  under  divine  cor- 
rections. Their  hearts  should  be  tender,  and  disposed  to 
hearken  to  the  voice  of  God  in  his  providence.  "  If  ye  will 
hear  his  voice,  harden  not  your  hearts."  He  takes  particular 
notice  of  the  feelings  of  those  who  are  under  his  chastising 
hand.  He  is  highly  displeased,  if  they  will  not  hear  his  voice, 
nor  feel  his  strokes.  He  complains  of  Jacob,  that  though  he 
had  '■  poured  upon  him  the  fury  of  Ms  anger,  yet  he  knew 
not ;  and  it  burned  him,  yet  he  laid  it  not  to  heart."  But  he 
was  pleased  with  the  tender  heart  and  teachable  spirit  of 
Ephraim  under  the  rod  of  correction.  "  I  have  surely  heard 
Ephraim  bemoaning  himself  thus :  Thou  hast  chastised  me, 
and  I  was  chastised,  as  a  bullock  unaccustomed  to  the  yoke : 
turn  thou  me,  and  I  shall  be  turned ;  for  thou  art  the  Lord  my 
God."  When  the  afflicted  feel  and  express  such  a  filial  spirit, 
they  appear  amiable  in  the  sight  of  God,  who  pities  them,  as  a 
father  pitieth  his  children.  He  is  always  willing  to  teach  those 
who  are  willing  to  be  taught  in  the  school  of  affliction.  In- 
deed, he  brings  them  into  this  school  for  this  very  purpose.  It 
is,  therefore,  no  less  their  wisdom  than  their  duty  to  desire  to 
be  taught.  They  enjoy  a  privilege  which  the  prosperous  do 
not  enjoy,  and  which  they  themselves  would  not  have  enjoyed, 
had  not  God  been  pleased  to  take  the  most  painful  and  most 
effectual  method  to  teach  them  that  which  it  is  of  the  highest 
consequence  to  learn. 


BENEFIT     OF     AFFLICTIONS.  65 

May  this  thought  sink  deeply  into  the  minds  of  those  in  par- 
ticular, who  have  been  called,  in  the  course  of  the  last  week, 
to  suffer  a  sore  and  unexpected  bereavement.  Each  of  the 
mourners  has  sustained  a  heavy  loss.  The  disconsolate  widow 
has  sorrow  upon  sorrow.  Before  she  has  dried  up  her  tears  for 
the  loss  of  her  brother,  she  is  called  to  mourn  the  death  of  her 
dear,  kind  and  tender  husband,  upon  whom  all  her  earthly 
hopes  were  placed.  God  is  now  reading  her  lesson  after  les- 
son upon  the  frailty  of  life,  the  vanity  of  the  world,  and  the 
uncertainty  of  all  temporal  enjoyments.  If  she  will  only  in- 
cline her  ear  unto  God,  and  hear  him  speaking  to  her  by  the 
voice  of  his  providence,  he  will  certainly  teach  her  to  profit  by 
her  great  and  complicated  afflictions.  It  is  a  trying  season,  in 
which  she  has  an  opportunity  of  gaining  spiritual  and  ever- 
lasting benefit.  Let  her  draw  near  to  God,  and  he  will  draw 
near  to  her.  Let  her  commit  herself  to  his  care,  and  stay  her- 
self upon  his  arm,  and  he  will  keep  her  in  perfect  peace. 

The  bereaved  parents  have  received  a  deep  and  lasting 
wound,  which  they  will  probably  carry  to  the  grave  with  them. 
Their  deceased  son  had  discovered  so  many  amiable  qualities, 
and  treated  them  with  so  much  tenderness  and  respect,  that 
he  had  gained  their  strongest  affection  and  highest  confidence. 
They  had  fondly  expected  that  he  would  have  taken  care  of 
them  under  the  decays  of  nature,  and  administered  to  their 
comfort  to  the  close  of  life.  But  by  one  stroke  of  his  hand, 
God  has  destroyed  their  raised  expectations,  and  plunged  them 
into  the  depths  of  sorrow.  They  are  now  ready  to  say,  "  all 
these  things  are  against  us,  and  will  bring  down  our  gray 
hairs  with  sorrow  to  the  grave."  But  let  them  reflect,  that 
God  is  able  to  teach  them  to  profit ;  and  if  they  will  only  bow 
in  cordial  submission  to  his  sovereignty,  he  will  give  them  light 
in  darkness,  and  joy  in  sorrow,  and  be  better  to  them  than  the 
enjoyment  of  the  dear  son,  whom  he  has  torn  from  their 
hearts. 

The  bereaved  brothers  and  sisters  are  loudly  admonished, 
not  to  boast  of  to-morrow ;  for  they  know  not  what  a  day 
may  bring  forth.  God  has  made  breach  after  breach  in  their 
family ;  and  they  know  not  which  of  their  names  stands  next 
in  death's  commission.  Their  days  are  already  numbered,  and 
may  be  shortly  and  unexpectedly  finished.  The  death  they 
deplore  speaks  louder  than  words,  and  bids  them  remember 
that  neither  health,  nor  strength,  nor  agreeable  manners,  nor 
brilliant  talents,  can  guard  them  against  the  pestilence  which 
walketh  in  darkness,  or  the  destruction  which  wasteth  at  noon- 
day. O  that  God  would  teach  them  so  to  number  their  days, 
that  they  may  apply  their  hearts  to  wisdom,  and  prepare  for 

vol.  in.  9 


66  SERMON     V, 

their  great  and  last  change.  Then  they  will  have  reason  to  say- 
that  it  has  been  good  for  them  that  they  have  been  afflicted, 
and  savingly  instructed. 

Let  us  all,  my  hearers,  lay  to  heart  the  late  instance  of  mor- 
tality. It  is  a  solemn  and  instructive  one  to  this  whole  people. 
Every  individual  feels  sensibly  affected  by  it.  What  other  man 
could  have  been  taken  away,  who  would  have  been  so  univer- 
sally missed  in  this  town,  as  Captain  Hawes  ?  His  sprightly 
powers  of  mind,  and  his  easy,  familiar  way  of  conversing, 
rendered  him  agreeable  in  all  circles,  and  naturally  attracted 
public  attention.  He  was  early  employed,  and  much  esteemed, 
as  a  teacher  of  children  and  youth.  He  was  called  to  do 
almost  every  kind  of  public  business,  not  only  for  individuals, 
but  for  every  society  with  which  he  was  connected.  The 
records  of  this  town  will  transmit  his  name,  and  exhibit  marks 
of  his  peculiar  talents,  to  future  generations.  His  death  must 
make  a  deep  impression,  not  only  upon  his  weeping  relatives, 
and  numerous  connections,  but  upon  this  people,  who  will,  in 
so  many  ways,  and  in  so  many  places,  meet  with  memorials 
of  his  life.  Let  us  all  awake  from  our  stupidity,  and  hear  this 
solemn  admonition  of  Providence,  to  attend  to  the  things 
which  belong  to  our  everlasting  peace,  before  the  door  of  mer- 
cy is  shut.     Amen. 


SERMON    VI. 


HAPPY  DEATH. 


FUNERAL  OF  MRS.  LYDIA  FISK,  WIFE  OF  REV.  ELISHA  FISK,  OF  VVRENTHAM, 

JULY  13,  1805. 


And  I  heard  a  voice  from  heaven  saying  unto  me,  Write,  Blessed  are  the  dead 

■which  die  in  the  Lord,  from  henceforth  ;  yea,  saith  the  Spirit,  that  they  may 

rest  from  their  lahors  ;  and  their  works  do  follow  them.  — Rev.  xiv.  13. 

The  beloved  apostle  tells  us,  in  the  beginning  of  this  chap- 
ter, that  he  was  favored  with  a  vision  of  heaven  and  of  its  holy 
and  happy  inhabitants.  He  saw  the  Lamb  of  God  standing 
on  Mount  Zion,  and  with  him  an  hundred  forty  and  four  thou- 
sand, having  his  Father's  name  written  in  their  foreheads.  And 
he  heard  the  voice  of  harpers,  harping  with  their  harps ;  and 
singing  as  it  were  a  new  song  before  the  throne,  which  none 
could  learn  but  the  hundred  forty  and  four  thousand,  who  were 
redeemed  from  the  earth.  After  receiving  this  clear  and  full 
view  of  the  blessed  state  of  departed  saints,  he  is  divinely 
directed  to  write  what  he  had  seen,  and  assure  living  christians 
that  their  death  should  put  a  final  period  to  all  the  evils  of  the 
present  life,  and  immediately  convey  them  to  everlasting  rest. 
"  And  I  heard  a  voice  from  heaven,  saying  unto  me,  Write,  Bles- 
sed are  the  dead  which  die  in  the  Lord,  from  henceforth :  Yea, 
saith  the  Spirit,  that  they  may  rest  from  their  labors  ;  and  their 
works  do  follow  them."  This  last  clause  of  the  verse  gives  the 
reason  why  those  who  die  in  the  Lord  are  blessed.  It  is  because, 
"  from  henceforth,"  that  is,  from  the  moment  of  death,  they 
enter  into  heaven,  where  God  is,  and  where  Christ  is,  and 
where  all  holy  beings  will  finally  meet,  and  be  completely 
happy.  The  text  suggests  two  things  for  our  serious  consider- 
ation. 


68  SERMONVI. 

I.  What  it  is  to  die  in  the  Lord. 

II.  Why  those  who  die  in  the  Lord  are  blessed. 
I.  Let  us  consider  what  it  is  to  die  in  the  Lord. 

This  mode  of  expression  signifies  the  same  thing  that  the 
apostle  Paul  meant,  when,  speaking  of  Andronicus  and  Junia, 
he  said,  "  who  were  also  in  Christ  before  me."  All  men  are 
naturally  in  a  state  of  alienation  from  God,  and  cannot  be  said 
"  to  be  in  the  Lord,"  until  they  become  reconciled  to  God,  united 
to  Christ  by  faith,  and  entitled  to  eternal  life.  But  here  it 
seems  proper  to  be  a  little  more  particular,  and  to  observe, 

1.  That  to  die  in  the  Lord  implies  dying  in  a  full  and  real- 
izing belief  of  the  being  and  perfections  of  God.  There  is  a 
natural  propensity  in  mankind  to  disbelieve  the  existence  of 
him  who  made,  upholds,  and  governs  the  universe.  "  The 
fool  hath  said  in  his  heart,  There  is  no  God."  There  is  reason 
to  fear  that  multitudes  in  this  land  of  light,  live  all  their  days 
in  a  state  of  practical  infidelity,  and  never  realize  the  existence 
and  perfections  of  the  Deity.  But  those  who  live  without 
faith,  must  die  without  hope.  None,  therefore,  can  die  in  the 
Lord,  unless  they  awake  from  their  natural  stupidity,  and  real- 
ize that  there  is  a  great  and  holy  God,  who  loves  righteousness 
and  hates  iniquity,  and  who  will  reward  or  punish  them  in  a 
future  state,  according  to  their  works.  Such  a  belief  is  prior 
to  and  the  foundation  of  all  preparation  for  the  service  and 
enjoyment  of  God.  Hence  says  the  apostle,  "  He  that  cometh 
to  God  must  believe  that  he  is,  and  that  he  is  a  rewarder  of 
them  that  diligently  seek  him."  It  is  easy  for  God  to  awaken 
the  most  thoughtless  and  secure,  either  in  health,  or  in  sickness, 
or  on  a  dying  bed,  to  realize  his  being,  his  holiness,  his  justice, 
and  awful  sovereignty  in  having  mercy  on  whom  he  will  have 
mercy.  But  while  they  remain  under  the  power  and  dominion 
of  an  unholy  heart,  such  a  view  of  the  being  and  perfections 
of  their  Creator  fills  their  souls  with  nothing  but  enmity, 
anxiety,  and  distress.  They  cannot  bear  the  thought  of  living, 
or  dying,  under  the  just  displeasure  of  a  sin-hating  and  sin- 
revenging  God.  But  the  sovereign  Lord  of  life  has  a  right  to 
call  those  who  are  in  this  deplorable  situation  out  of  time  into 
eternity ;  and  there  is  great  reason  to  believe  that  he  has  often 
seen  fit  to  exercise  this  right,  since  so  many  have  apparently 
died  without  submission  and  without  hope.  This  leads  me  to 
observe, 

2.  That  dying  in  the  Lord  implies  dying  in  the  love,  as  well 
as  in  the  belief  of  God.  Though  God  be  infinitely  amiable  in 
himself,  and  though  awakened  and  convinced  sinners  see  him 
to  be  worthy  of  their  supreme  affection,  yet  they  cannot  enter- 
tain the  least  thought  of  dying  in  the  Lord,  while  they  sensibly 


HAPPY     DEATH.  69 

feel  their  hearts  rising  in  opposition  to  his  great  and  amiable 
character.  This  is  often  felt  by  those  who  lie  on  a  sick  or 
dying  bed ;  but  so  long  as  they  feel  this,  death  looks  as  terrible 
as  eternal  destruction,  and  appears  to  be  inseparably  connected 
with  it.  They  are  conscious  of  the  moral  impossibility  of 
their  enjoying  God,  either  in  this  life  or  the  life  to  come,  with- 
out a  moral  conformity  to  his  moral  image.  They  have  a 
clear  conviction  that  they  must  love  God  for  what  he  is  in  him- 
self, and  be  pleased  not  only  with  his  goodness  and  grace,  but 
with  his  justice  and  sovereignty,  before  they  can  be  truly  happy 
in  any  part  of  the  universe.  But  as  soon  as  they  renounce 
their  enmity,  and  become  heartily  reconciled  to  God,  then  they 
may  be  said  to  be  in  God  and  God  in  them.  For  "  he  that 
dwelleth  in  love,  dwelleth  in  God,  and  God  in  him."  Such  a 
union  of  heart  to  God  is  one  thing  essentially  necessary  to 
prepare  men  to  go  into  his  immediate  presence,  and  to  be  for- 
ever happy  in  the  contemplation  of  his  glory. 

3.  To  die  in  the  Lord  implies  love  to  Christ,  and  entire  de- 
pendence on  him  for  pardon  and  acceptance  in  the  sight  of 
God.  Love  to  God  is  previous  to  love  to  Christ,  and  lays  the 
only  proper  foundation  for  it.  This  appears  from  his  own  dec- 
laration in  the  sixth  of  John.  "  Every  man  that  hath  heard, 
and  hath  learned  of  the  Father,  cometh  unto  me."  True  faith 
in  Christ  springs  from  love  to  the  true  character  of  God,  which 
Christ  loved,  and  displayed  by  his  sufferings  on  the  cross. 
Those  who  love  God,  love  Christ  for  loving  God,  and  opening 
the  door  of  mercy  to  sinners.  It  is  only  for  Christ's  sake,  that 
God  can  consistently  receive  the  penitent  and  broken-hearted. 
But  when  these  look  to  God  for  forgiveness  by  faith  in  Christ, 
they  are  justified  freely  by  his  grace,  and  entitled  to  eternal  life. 
To  believe  in  Christ  is  to  be  in  Christ,  and  to  be  in  Christ  is  to 
be  in  the  Lord,  and  to  be  in  the  Lord  is  to  be  prepared  to  die 
in  the  Lord.  Faith  in  Christ  disarms  death  of  its  sting  and  the 
grave  of  its  terrors.  This  the  apostles  and  primitive  christians 
knew  by  happy  experience.  Hence  they  could  say,  "  O  death, 
where  is  thy  sting  ?  O  grave,  where  is  thy  victory  ?  The 
sting  of  death  is  sin,  and  the  strength  of  sin  is  the  law.  But 
thanks  be  to  God,  who  giveth  us  the  victory  through  our  Lord 
Jesus  Christ."  Though  all  who  are  united  to  Christ  and  ac- 
cepted of  God,  are  really  in  the  Lord,  and  shall  die  in  safety, 
yet  is  proper  to  observe  still  farther, 

4.  That  to  die  in  the  Lord,  in  the  full  sense  of  the  text, 
implies  dying  in  a  lively  and  well-founded  hope  of  the  favor  of 
God,  and  the  enjoyment  of  heaven.  As  God  knows  that  his 
children  stand  in  peculiar  need  of  light  and  comfort  in  a  dying 
hour,  so  he  often  manifests  himself  unto  them  as  he  does  not 


70  SERMON     VI. 

to  the  world,  gives  them  the  spirit  of  adoption,  and  opens  to 
their  view  a  joyful  prospect  of  the  holiness  and  happiness  of 
the  kingdom  of  glory.  We  find  many  instances  of  this  kind 
recorded  in  scripture,  for  the  consolation  of  his  friends  in  the 
close  of  life.  He  seems  to  have  given  David  such  divine  views 
and  feelings  when  he  said,  "  As  for  me,  I  will  behold  thy  face 
in  righteousness  ;  I  shall  be  satisfied  when  I  awake  with  thy 
likeness."  "  Thou  wilt  show  me  the  path  of  life  ;  in  thy  presence 
is  fulness  of  joy,  at  thy  right  hand  are  pleasures  for  evermore." 
Paul  experienced  the  same  hope  and  confidence,  under  a  lively 
view  of  future  and  invisible  realities.  "  For  me  to  live  is  Christ, 
and  to  die  is  gain."  "  I  am  in  a  strait  betwixt  two,  having  a 
desire  to  depart,  and  to  be  with  Christ ;  which  is  far  better." 
It  was  a  proverb  in  Israel,  "  The  righteous  hath  hope  in  his 
death."  And  it  has  often  been  seen  since,  "  in  what  peace  a 
christian  may  die."  Many  pious  souls  have  smiled  in  death, 
and  with  joy  unspeakable  and  full  of  glory  bid  adieu  to  the 
world,  and  taken  possession  of  the  inheritance  of  the  saints  in 
light.  Those,  therefore,  who  expire  in  a  clear  view,  in  an 
ardent  desire,  and  a  well-grounded  hope,  of  the  joys  of  heaven, 
do  most  eminently  and  visibly  die  in  the  Lord. 

II.  Let  us  now  consider  why  those  who  die  in  the  Lord  are 
blessed.     And  here  the  first  thing  that  occurs  is, 

1.  Because  they  have  a  solid  foundation  to  die  in  peace. 
This  is  peculiar  to  them,  in  distinction  from  all  the  rest  of  man- 
kind. How  many  millions  of  the  human  race  have  found  all 
their  hopes  perish  in  the  near  prospect  of  the  grave,  and  the 
scenes  that  lie  beyond  it !  Death  is  commonly  the  king  of  terrors 
to  such  as  are  not  prepared  to  leave  the  world,  and  sometimes  to 
those  who  are.  The  pains  of  the  body  are  often  much  less  dis- 
tressing, at  the  hour  of  dissolution,  than  the  fears  of  death,  and 
the  awful  apprehensions  of  an  opening  eternity.  It  is  indeed 
a  fearful  thing  for  the  wicked  to  see  themselves  falling  into  the 
hands  of  the  living  God,  who  is  about  to  pour  out  the  vials  of 
his  wrath  upon  them  without  mixture  and  without  end.  But 
how  happy  are  those  who  are  satisfied  with  living,  reconciled 
to  dying,  and  longing  for  admission  into  the  mansions  of  bliss ! 
How  happy  were  the  patriarchs  in  their  last  moments,  who, 
after  finishing  their  weary  pilgrimage,  died  in  faith  of  future 
and  eternal  felicity  beyond  the  grave !  Abraham,  and  Isaac, 
and  Jacob,  and  Joseph,  left  the  world  in  peace.  Moses  died  in 
the  full  prospect  of  the  heavenly  as  well  as  earthly  Canaan. 
The  last  words  of  David  were,  "  God  hath  made  with  me  an 
everlasting  covenant,  ordered  in  all  things  and  sure ;  for  this  is 
all  my  salvation  and  all  my  desire."  Good  old  Simeon  said, 
in  the  view  of  his  approaching  decease, "  Lord,  now  lettest  thou 


HAPPYDEATH.  71 

thy  servant  depart  in  peace,  according  to  thy  word."  Stephen 
being  filled  with  the  Holy  Ghost,  at  the  moment  of  death, 
"  looked  up  steadfastly  into  heaven,  and  saw  the  glory  of  God, 
and  Jesus  standing  on  the  right  hand  of  God,"  and  expired 
with  these  words  on  his  lips,  "  Lord  Jesus,  receive  my  spirit." 
Paul's  prospect  of  death  was  joyful  and  triumphant,  when, 
looking  back  upon  his  past,  and  looking  forward  to  his  future 
life,  he  said,  "  I  am  now  ready  to  be  offered,  and  the  time  of 
my  departure  is  at  hand.  I  have  fought  a  good  fight,  I  have 
finished  my  course,  I  have  kept  the  faith  :  Henceforth  there  is 
laid  up  for  me  a  crown  of  righteousness,  which  the  Lord  the 
righteous  Judge  shall  give  me  at  that  day  :  and  not  to  me  only, 
but  unto  all  them  also  that  love  his  appearing."  Certainly  it  is 
much  to  be  desired,  then,  to  escape  the  terrors  of  the  grave,  and 
to  enjoy  peace  and  serenity  of  mind  in  the  dark  and  trying 
hour  of  death ;  and  this  is  very  frequently  the  happy  lot  of 
those  who  die  in  the  Lord. 

2.  Those  who  die  in  the  Lord  are  blessed,  because  they 
immediately  enter  into  the  heavenly  state.  This  is  suggested 
in  the  text.  "  Blessed  are  the  dead  which  die  in  the  Lord,  from 
henceforth."  The  moment  they  leave  the  world,  they  pass  into 
glory.  Enoch,  Moses,  and  Elijah,  were  carried  directly  from 
earth  to  heaven.  Lazarus  was  conducted  by  angels  to  Abra- 
ham's bosom.  The  poor  penitent  malefactor  was  raised  from 
the  cross  to  the  paradise  above.  And  all  who  have  died  in  the 
Lord,  have  entered  into  that  rest  which  is  provided  for  the 
people  of  God.  Were  the  souls  of  the  righteous  struck  out  of 
existence  at  death,  or  thrown  into  a  state  of  total  insensibility, 
they  could  not  be  said  to  be  actually  happy ;  but  if  they  sur- 
vive the  body,  and  immediately  ascend  to  heaven,  then  they 
must  be  immediately  and  unspeakably  blessed. 

For,  first,  they  are  completely  released  from  all  the  sufferings 
of  the  present  life.  Here  they  were  born  to  trouble  as  the 
sparks  fly  upward.  Here  all  the  seasons  and  all  the  elements 
were  armed  against  them.  Here  they  suffered  by  innumerable 
pains,  infirmities,  and  diseases  of  the  body.  Here  they  endur- 
ed public  calamities  as  well  as  personal  afflictions.  Here  they 
were  subjected  to  mental  and  manual  labor  and  fatigue,  from 
day  to  day  and  year  to  year,  in  every  situation  of  life.  Here 
they  were  called  to  fight  the  good  fight  of  faith,  and  surmount 
ten  thousand  obstacles  which  were  thrown  in  the  way  of  their 
duty  by  themselves  and  others.  Here  they  lived  and  died  in  a 
state  which  was  designed  and  calculated  to  fill  their  eyes  with 
tears,  and  wring  their  hearts  with  sorrow.  But  they  shall  never 
suffer,  nor  sigh,  nor  weep  any  more.  No  natural  evil  shall  ever 
give  them  another  painful  sensation.     They  have  arrived  at  a 


72  SERMONVI. 

perfect  and  perpetual  rest  from  all  the  labors,  sorrows  and  suf- 
ferings, which  they  once  endured  in  this  vale  of  tears.  And 
this  prepares  them  for  the  pure  and  positive  enjoyments  of 
heaven. 

Secondly.  They  are  freed  from  all  moral,  as  well  as  natural 
evil.  Their  sinning  as  well  as  their  suffering  is  come  to  a  final 
period.  Though  they  sincerely  loved  God  and  all  their  fellow 
creatures  while  they  tabernacled  in  flesh,  yet  their  holy  and  de- 
vout affections  were  often  interrupted  by  the  world  and  the 
things  of  the  world,  as  well  as  by  the  great  adversary  of  souls. 
But  their  pious  and  benevolent  affections  shall  now  roll  on  for 
ever,  without  the  least  interruption  from  any  thing  past  or 
future.  They  shall  feel  perfectly  right  towards  God,  towards 
Christ,  towards  the  Holy  Ghost,  towards  angels,  towards  saints, 
and  towards  all  the  intelligent  creation.  There  shall  never 
exist  in  their  breasts  a  single  purpose,  desire,  or  wish,  that  they 
would  not  be  willing  the  whole  universe  should  know.  They 
will  lay  their  hearts  open  to  the  perfect  friendship  of  all  the  in- 
habitants of  heaven,  which  will  afford  them  the  purest  felicity 
that  can  be  enjoyed  by  intelligent  and  holy  beings.  They  will 
constantly  feel  and  constantly  express  entire  complacency  in 
each  other's  character,  situation  and  enjoyments,  which  will 
put  every  individual,  as  far  as  possible,  into  the  possession  of 
the  whole  happiness  of  heaven. 

Thirdly.  They  will  be  united  not  only  in  their  affections 
but  in  their  happy  employments.  Though  they  will  entirely 
rest  from  their  past  earthly  labors  and  painful  exertions,  yet 
they  will  be  continually  employed  in  holy  and  devout  exer- 
cises. The  heavenly  inhabitants  are  represented  as  in  a  state  of 
perpetual  activity.  They  rest  not  day  nor  night  from  praising 
him  who  sitteth  on  the  throne,  and  him  who  died  for  them, 
and  made  them  kings  and  priests  unto  God.  Heaven  is  inces- 
santly resounding  with  the  prayers  and  praises  which  flow  from 
the  love  and  admiration  of  those  who  have  safely  reached  the 
haven  of  everlasting  rest. 

Besides,  fourthly,  their  happiness  is  greatly  augmented  by 
immediately  reaching  the  perfection  of  their  nature.  In  this 
world  they  were  in  a  state  of  minority,  where  all  their  intellec- 
tual powers  were  restrained  and  obstructed  in  their  growth  and 
operation.  But  as  soon  as  they  throw  off  all  the  clogs  and  ob- 
structions of  the  body,  and  leave  this  dark  and  cloudy  world, 
their  noble  faculties  will  expand,  and  reach  their  proper  vigor 
and  maturity.  Every  natural  and  moral  excellence  which  they 
possessed  in  this  life  will  be  carried  to  perfection  in  the  next. 
Though  every  soul  will  not  be  equally  great,  equally  good,  and 
equally  happy ;    yet  each  individual  will  be  perfectly  great, 


HAPTY     DEATH.  73 

perfectly  good,  and  perfectly  happy.  The  infant,  the  child,  the 
youth,  the  man,  the  middle-aged,  and  the  aged,  will  each  arrive 
at  the  perfection  of  his  nature,  as  soon  as  he  first  enters  into 
the  heavenly  world,  where  no  imperfection  ever  comes.  This 
the  apostle  Paul,  who  was  caught  up  into  heaven,  plainly  rep- 
resents as  the  state  of  the  blessed.  "  We  know  in  part,  and 
we  prophesy  in  part.  But  when  that  which  is  perfect  is  come, 
then  that  which  is  in  part  shall  be  done  away.  When  I  was 
a  child,  I  spake  as  a  child,  I  understood  as  a  child,  I  thought 
as  a  child  ;  but  when  I  became  a  man,  I  put  away  childish 
things.  For  now  we  see  through  a  glass  darkly ;  but  then  face 
to  face  :  now  I  know  in  part ;  but  then  shall  I  know  even  as 
also  I  am  known."  We  are,  in  the  present  state,  totally  unac- 
quainted with  the  maturity  of  human  nature.  We  have  never 
seen  any  mind  brought  to  its  natural  or  moral  perfection.  But 
those  who  die  in  the  Lord,  will  immediately  find  their  own 
perfection,  and  the  perfection  of  others,  who  arrived  before  them 
to  the  mansions  of  the  blessed.  And  when  they  have  come  to 
the  perfection  of  their  nature,  and  all  the  natural  excellences 
are  adorned  with  the  beauty  of  holiness,  how  glorious  must 
they  appear  !  how  happy  must  they  be  !  What  rapid  advances 
must  they  make  in  divine  knowledge  and  holy  love,  in  the 
world  of  light !  There  is  Adam,  and  Moses,  and  the  prophets, 
and  the  apostles,  and  Christ  himself,  to  pour  instruction  into 
their  inquisitive  and  full-grown  minds.  There  the  history  of 
God  and  of  man  will  be  completely  laid  open  ;  and  there  will 
be  nothing  within,  and  nothing  without,  to  divert  their  atten- 
tion, or  impede  their  progress  in  divine  knowledge  and  divine 
enjoyments.  Such  abundant  evidence  do  we  find  in  the  scrip- 
tures of  truth,  of  the  consummate  blessedness  of  those  who 
die  in  the  Lord. 

It  now  remains  to  close  the  subject,  by  some  serious  and 
suitable 

REFLECTIONS. 

1.  What  has  been  said,  naturally  leads  us  to  reflect  upon  the 
absurdity,  as  well  as  criminality,  of  imbibing  and  propagating 
the  principles  of  infidelity.  Those  who  deny  the  existence  of 
God,  and  reject  the  revelation  of  his  will,  destroy  the  only  solid 
foundation  of  their  own  peace  and  comfort  in  the  view  of  mor- 
tality. They  know  they  must  die  and  leave  the  world,  like  all 
other  men.  But  while  they  persist  in  denying  the  being  and 
the  word  of  God,  they  plunge  themselves  in  utter  darkness 
respecting  their  existence  and  condition  in  a  future  state.  It  is 
the  word  of  God  only,  which  has  brought  life  and  immortality 

vol.  in.  10 


74 


SERMON     VI 


to  light ;  and  when  this  light  is  once  extinguished  in  the  minds 
of  any,  they  can  find  no  rational  ground  of  hope  beyond  the 
grave.  It  is  out  of  their  power  to  prove,  either  that  they  shall 
exist,  or  that  they  shall  not  exist,  after  death  ;  and  if  they  should 
exist,  that  their  existence  will  afford  them  any  happiness.  They 
cannot  prove  that  there  is  not  another  world,  nor  that  the  other 
world  will  not  be  a  state  of  complete  and  endless  misery.  For, 
if  they  can  exist  in  this  world  without  a  God,  they  may  exist  in 
another  world  without  a  God  ;  and  if  they  can  suffer  in  this 
world  without  a  God,  they  may  suffer  in  another  world 
without  a  God.  The  principles  of  atheists  and  infidels  di- 
rectly tend  to  take  away  every  ray  of  hope  in  the  hour  of 
death.  And  the  more  learned,  the  more  ingenious,  the  more 
reflecting  they  are,  the  more  pain,  anxiety  and  distress  they 
may  expect  to  feel,  when  death  approaches  and  eternity 
opens  to  view.  This  has  been  found  to  be  the  case  by  the 
bitter  experience  of  the  most  celebrated  infidels,  who  lost  all 
their  hopes  and  sunk  into  despair,  at  the  trying  and  awful  hour 
of  death,  which  has  often  filled  the  souls  of  pious  believers  with 
joy  and  triumph.  If  we  believe  that  it  is  safe  and  happy  to  die 
in  the  Lord,  then  we  must  believe  that  to  die  without  God, 
without  Christ,  and  without  hope,  must  be,  of  all  things  this 
side  of  eternity,  the  most  painful  and  distressing  to  a  rational 
and  immortal  mind.  Infidelity  never  appears  more  absurd  and 
shocking,  than  in  contrast  with  the  scenes  of  mortality.  Who 
can  wish  to  be  an  infidel,  while  he  stands  by  a  deceased  saint, 
or  a  deceased  sinner  ?  Death  is  one  of  the  most  powerful  an- 
tidotes against  infidelity ;  and  if  any  thing  in  this  world  can 
effectually  convince  unbelievers  of  the  absurdity  and  criminality 
of  their  sentiments,  it  seems  that  a  serious  and  contemplative 
view  of  the  dying  and  the  dead,  must  produce  this  desirable 
effect.  If  they  have  the  least  humanity,  they  must  wish  to  see 
their  fellow  men  die  in  peace,  and  to  die  in  peace  themselves. 
They  must  renounce  either  their  principles,  or  all  claim  to 
tender  and  benevolent  feelings.  For  nothing  can  be  more 
cruel,  than  to  destroy  in  their  own  minds  and  in  the  minds  of 
others,  every  ground  of  hope  in  a  dying  hour.  Let  them  no 
longer  reject  the  counsel  of  God  against  themselves,  but  make 
it  the  business  of  their  remaining  days,  to  prepare  themselves 
and  others  for  a  peaceful  death  and  a  blessed  immortality. 

2.  It  is  a  serious  and  weighty  reflection  suggested  by  this 
subject,  that  nothing  will  prepare  men  for  death,  but  what  will 
prepare  them  for  heaven.  It  is  the  ardent  wish  of  many  to  es- 
cape the  wrath  to  come,  though  they  have  no  desire  to  go  to 
heaven,  and  dwell  for  ever  in  the  presence  of  a  holy  God. 
These  persons  often  imagine  they  are  sincerely  preparing  for 


HAPPYDEATH.  75 

death,  while  they  are  making  no  preparation  for  heaven.  They 
live  soberly,  walk  uprightly  before  men,  frequently  meditate  on 
the  shortness  and  uncertainty  of  life,  read  the  word  of  God,  ob- 
serve the  Sabbath  strictly,  call  upon  God  in  private  and  in  secret, 
and  perform  every  external  duty  which  they  find  necessary  to 
maintain  peace  of  conscience,  and  banish  the  fears  of  death. 
But  these  are  refuges  of  lies,  which  naturally  tend  to  uttter 
disappointment  and  despair.  Death  will  destroy  every  ground 
of  hope,  but  that  which  is  built  upon  a  renovation  of  heart, 
and  a  cordial  reconciliation  to  God.  Our  Saviour,  who  holds 
the  keys  of  death  and  of  hell,  expressly  said  to  those  in  his  day 
who  were  strictly  moral  and  externally  religious,  but  destitute 
of  internal  holiness :  "  Except  a  man  be  born  again,  he  cannot 
see  the  kingdom  of  God."  And,  "  if  ye  believe  not  that  I  am 
he,  ye  shall  die  in  your  sins."  Love  to  God,  faith  in  Christ, 
and  a  sincere  desire  to  glorify  and  enjoy  God,  are  essential  to  a 
due  preparation  for  death.  No  external  duties,  no  selfish  de- 
sires, no  mercenary  hopes  of  future  happiness,  will  fit  men  for 
heaven ;  nothing  short  of  holy  love  and  purity  of  heart  will 
prepare  them  to  be  absent  from  the  body  and  present  with  the 
Lord. 

3.  This  subject  shows  us  how  much  those  honor  and  sup- 
port religion  in  the  eyes  of  the  world,  who  really  and  visibly 
die  in  the  Lord.  While  they  lie  upon  the  confines  of  time  and 
eternity,  with  sweet  composure  and  serenity  of  mind,  joyfully 
waiting  for  the  happy  moment  to  join  the  general  assembly  and 
church  of  the  first-born  in  heaven,  they  exhibit  the  most  beau- 
tiful and  instructive  spectacle  ever  to  be  seen  on  earth.  Their 
solemn  and  trying  situation  affords  them  the  best  opportunity 
of  discovering  to  all  around  them  the  beauty,  strength,  and 
consofing  power,  of  vital  piety.  The  clear  and  lively  prospect 
of  eternity  is  one  of  the  sweetest  tests  of  the  real  views  and 
feelings  of  expiring  christians.  The  most  hardened  and  stupid 
are  constrained  to  acknowledge  that  that  religion  which  re- 
moves the  fears  of  death,  and  fills  the  soul  with  joy  when 
nature  is  decaying  and  all  earthly  hopes  are  vanishing,  must  be 
a  divine  and  important  reality.  Nothing  strengthens  the  hopes 
of  saints,  and  destroys  the  hopes  of  sinners,  so  much  as  be- 
holding a  sincere  believer  die  in  the  full  enjoyment  of  the 
peculiar  supports  and  consolations  of  the  gospel.  The  wicked 
are  frequently  more  struck  with  a  conviction  of  the  reality  and 
importance  of  religion,  by  seeing  a  saint  die  in  serenity  and 
joy,  than  by  seeing  one  of  their  own  character  die  in  all  the 
darkness  and  bitterness  of  despair.  How  beautiful  and  how 
important  has  religion  often  appeared  in  those  who  died  in  the 
Lord !     How  often  has  an  expiring  saint  constrained  sinners  to 


76 


SERMON      VI, 


desire  that  they  might  die  the  death  of  the  righteous,  and  that 
their  last  end  might  be  like  his !  How  calm,  and  serene,  and 
instructive,  were  the  deaths  of  Abraham,  Isaac  and  Jacob ;  of 
Joseph,  Joshua  and  David!  They  called  their  families  and 
friends  around  them,  conversed  freely  with  them,  gave  them 
their  dying  counsel,  and  closed  their  eyes  in  peace.  These 
examples  are  recorded  for  the  instruction  and  admonition  of  all 
who  love  the  Lord  Jesus  Christ  in  sincerity.  Let  them  set 
their  houses  and  their  souls  in  order,  and  prepare  to  glorify 
God,  do  honor  to  religion,  and  give  the  finishing  stroke  to  their 
character,  by  a  calm,  peaceful  and  instructive  death.  This  will 
embalm  their  memories,  and  make  them  blessings  to  the  world 
after  they  have  left  it. 

Finally,  the  subject  we  have  been  contemplating  affords 
matter  of  peculiar  consolation  to  mourners,  who  have  good 
evidence  that  their  departed  friends  have  died  in  the  Lord. 
This  consideration  removes  the  heaviest  part  of  bereavements  ; 
mixes  light  with  darkness,  and  joy  with  sorrow.  Though  pious 
friends  are  the  most  amiable  and  valuable,  and  their  lives  are 
the  most  to  be  desired,  yet  their  death  is  least  to  be  regretted 
and  lamented,  if  to  be  regretted  and  lamented  at  all.  If  they 
have  left  evidence  of  their  dying  in  the  Lord  and  entering  into 
rest,  their  gain,  their  happy  change,  their  present  glory  and 
felicity  in  the  presence  and  enjoyment  of  God,  ought  to  inspire 
the  hearts  of  their  surviving  relatives  with  gratitude  and  joy, 
however  great  a  loss  they  have  suffered  by  the  painful  sepa- 
ration. 

This  consolation,  we  trust,  the  bereaved  and  afflicted  pas- 
tor of  this  people  has  now  a  right  to  enjoy.  Though  God 
has  been  pleased,  by  a  long,  pining,  painful  sickness,  to  put 
an  early  period  to  the  life  of  his  dear  consort,  yet  he  has 
brought  about  this  melancholy  event  under  the  most  desirable 
and  alleviating  circumstances.  He  gave  Mrs.  Fisk  time  and 
opportunity,  and  apparently  a  heart,  to  prepare  for  a  peaceful 
and  happy  death.  While  her  body  and  her  mind  were  suffi- 
ciently vigorous,  though  under  the  decays  of  nature,  he  arrested 
her  attention  by  a  sudden,  clear  and  impressive  view  of  his 
being,  his  character,  and  absolute  sovereignty.  Her  fears  were 
alarmed,  her  conscience  was  awakened,  and  she  saw  nothing 
before  her  but  an  awful  and  miserable  eternity.  In  this  dis- 
tressing situation,  he  made  her  acquainted  with  the  plague  of 
her  own  heart,  and  fully  convinced  her  that  she  was  entirely 
in  his  hands,  as  the  clay  is  in  the  hands  of  the  potter,  and  that 
he  had  a  good  right  to  make  her  either  a  vessel  of  mercy  or  a 
vessel  of  wrath.     But  as  her  sense  of  danger,  her  conviction  of 


HAPPY     DEATH 


guilt,  and  her  opposition  to  divine  sovereignty,  were  very  strong 
and  sensible,  so  these  exercises  of  mind  were  of  short  dura- 
tion. God  soon  appeared  for  her,  and  turned  her  heart  from 
enmity  to  love,  from  fear  to  hope,  and  from  distress  to  joy. 
Next  to  those  views  and  feelings,  a  happy  calmness  and  tran- 
quillity of  mind  succeeded,  and  generally  continued,  until  her 
strength  failed,  and  she  hopefully  fell  asleep  in  Jesus.  Her 
husband  saw  these  marks  of  divine  power  and  grace  upon  her 
heart,  which  are  now  suited  to  pour  the  balm  of  consolation  into 
his  wounded  breast.  He  has  abundant  reason  to  be  satisfied 
with  every  step  God  has  taken,  to  separate  lover  and  friend, 
and  lay  his  acquaintance  in  the  dust.  Let  him,  with  an  eye 
of  faith  and  hope,  follow  her  into  eternity,  and  view  her  as 
resting  from  all  the  labors,  pains,  infirmities  and  imperfections 
of  mortality,  as  reaching  the  perfection  of  her  nature,  and  as 
completely  blessed  in  all  the  enjoyments  of  heaven ;  and  these 
views  of  her  joys  will  assuage  his  sorrows,  and  melt  his  heart 
into  gratitude  and  submission.  Since  she  honored  God  and 
religion  by  dying  in  the  Lord,  her  example  calls  upon  him  to 
honor  both,  by  walking  softly  before  God,  and  manifesting  a 
patient,  quiet,  filial  spirit,  under  his  correcting  hand.  And  may 
the  God  of  all  grace  and  consolation  give  him  that  peace, 
which  the  world  cannot  give,  and  which  the  world  cannot 
take  away. 

The  particular  relatives  and  friends  of  the  deceased  will 
notice  the  goodness  as  well  as  severity  of  God,  in  her  early 
death,  Though  they  may  think  there  is  some  severity  in  his 
calling  her  so  soon  from  the  stage  of  life,  yet  they  must  ac- 
knowledge there  is  great  apparent  goodness  in  preparing  her 
to  depart  in  peace.  They  cannot  sorrow  as  those  who  have 
no  hope.  And  their  hope  that  she  is  gone  to  rest  may  well 
suppress  their  tears,  and  soften  their  hearts  to  receive  the 
instructions  of  providence.  Whether  they  have  hitherto  im- 
proved or  misimproved  the  day  of  grace,  this  bereavement  bids 
them  to  be  ready  also.  And  O,  that  they  may  be  wise,  that 
they  may  understand  this,  that  they  may  consider  their  latter 
end ! 

The  church  and  congregation  in  this  place  are  especially 
called  upon  to  lay  this  instance  of  mortality  to  heart.  Mrs. 
Fisk  was  placed  in  a  conspicuous  and  important  situation. 
Her  dissolution  was  long  expected,  and  in  the  course  of  her 
lingering  and  fatal  disorder,  she  gave  a  peculiarly  striking  public 
evidence  of  the  great  change  she  experienced.  She  did  every 
thing  her  state  would  permit,  to  manifest  her  love  to  God,  to 
Christ,  to  his  cause,  and  to  his  friends.     She  has  left  her  dying 


78  SERMON     VI. 

testimony  in  favor  of  the  reality,  the  comfort,  and  the  impor- 
tance of  religion.  And  she  being  dead,  now  speaketh  to  this 
people,  with  whom  she  was  nearly  connected,  in  a  solemn 
though  silent  voice,  and  calls  upon  them  to  prepare  to  follow 
her  not  only  into  the  grave,  but  into  the  kingdom  of  glory. 
Her  voice  is  the  voice  of  God,  which  it  concerns  the  secure 
and  the  awakened,  the  young  and  the  old,  and  the  friends  as 
well  as  enemies  of  Christ,  to  hear  and  obey.  Since  all  must  die, 
it  is  of  infinite  importance  to  all  to  prepare  to  die  in  the  Lord. 
Now  they  have  the  opportunity  to  prepare ;  but  to-morrow 
may  be  too  late.  Behold,  now  is  the  accepted  time  ;  behold, 
now  is  the  day  of  salvation.  And  if  ye  will  hear  the  voice  of 
God  in  his  word  and  providence,  harden  not  your  hearts. 


SERMON    VII. 


THE  SHORTENING  OF  HUMAN  LIFE. 

DEATH  OF  DEACON  PETER  WHITING,  DECEMBER  9,  1805,  IN  HIS  60th  YEAR. 


I  am  deprived  of  the  residue  of  my  years.  — Isaiah,  xxxviii.  10 

These  are  the  words  of  Hezekiah,  who  was  a  man  of  strict 
integrity  and  extensive  usefulness.  We  read,  "  Hezekiah  began 
to  reign  when  he  was  five  and  twenty  years  old,  and  he  reign- 
ed nine  and  twenty  years  in  Jerusalem.  And  he  did  that  which 
was  right  in  the  sight  of  the  Lord,  according  to  all  that  David 
his  father  had  done."  This  beautiful  miniature  of  his  charac- 
ter is  followed  by  a  more  minute  detail  of  his  public  services. 
He  is  represented  as  employing  his  power  and  influence,  in 
repairing  and  purging  the  temple,  in  restoring  the  public  wor- 
ship of  God  to  its  former  purity,  in  calling  the  whole  kingdom 
together  to  keep  the  passover,  and  in  bringing  about  a  general 
reformation  of  religion.  "  And  thus,"  says  the  inspired  histo- 
rian, "  did  Hezekiah  throughout  all  Judah,  and  wrought  that 
which  was  good  and  right  and  truth,  before  the  Lord  his  God. 
And  in  every  work  that  he  began  in  the  service  of  the  house  of 
the  Lord,  and  in  the  law,  and  in  the  commandments  to  seek 
his  God,  he  did  it  with  all  his  heart,  and  prospered."  But  after 
he  had  done  all  these  things,  it  pleased  God  to  visit  him  with  a 
severe  disease,  which  immediately  threatened  him  with  the  loss 
of  life.  And  to  increase  his  apprehensions,  the  prophet  came 
to  him,  and  in  the  name  of  the  Lord  admonished  him  to  pre- 
pare for  a  dying  hour.  "  In  those  days  was  Hezekiah  sick  unto 
death.  And  Isaiah  the  prophet,  the  son  of  Amos,  came  unto 
him,  and  said  unto  him,  Thus  saith  the  Lord,  set  thine  house 
in  order :  for  thou  shalt  die  and  not  live."  Such  a  solemn 
admonition  deeply  impressed  his  mind,  and  led  him  to  call 


80  SERMON     VII. 

upon  God  to  remember  him  in  mercy,  and  regard  the  sincerity 
of  his  heart.  "  Then  Hezekiah  turned  his  face  toward  the 
wall,  and  prayed  unto  the  Lord,  and  said,  Remember  now,  O 
Lord,  I  beseech  thee,  how  I  have  walked  before  thee  in  truth, 
and  with  a  perfect  heart,  and  have  done  that  which  is  good  in 
thy  sight.  And  Hezekiah  wept  sore."  This  prayer  God 
graciously  heard,  and  added  fifteen  years  to  his  life.  But 
though  he  recovered  his  health,  yet  he  wished  to  retain  some  of 
those  serious  thoughts  which  passed  in  his  mind,  while  he  lay, 
in  his  own  apprehension,  on  the  borders  of  eternity ;  and  for 
this  purpose  he  committed  them  to  writing.  As  he  was  hardly 
forty  years  old  when  he  was  taken  sick  and  expected  to  die,  so 
he  deeply  lamented  being  called  off  from  the  stage  of  action 
before  he  had  reached  even  the  meridian  of  life.  "  I  said  in 
the  cutting  off  of  my  days,  I  shall  go  to  the  gates  of  the  grave. 
I  am  deprived  of  the  residue  of  my  years."  Though  for  cer- 
tain reasons  God  did  not  inflict  this  dreadful  evil  upon 
Hezekiah,  yet  for  as  good  reasons  he  has  inflicted  it  upon 
many  others,  from  age  to  age.  Accordingly,  the  words  of  the 
text  naturally  suggest  this  general  observation : 

That  God  deprives  many  of  the  human  race  of  the  residue 
of  their  years. 

I  shall  first  consider  when  God  does  this ;  and  then  inquire- 
why  he  does  it. 

I.  Let  us  consider  when  God  deprives  any  of  mankind  of 
the  residue  of  their  years.  The  text  and  the  doctrine  suppose 
that  he  does  not  shorten  the  lives  of  all  men,  but  allows  some 
to  live  in  the  world  until  they  have  completely  filled  their  days. 
It  is,  therefore,  worthy  of  serious  consideration  when  he  does, 
properly  speaking,  diminish  or  curtail  the  lives  of  any  of  our 
dying  race.     Here  I  would  observe, 

1.  That  God  deprives  all  those  of  the  residue  of  their  years, 
whom  he  calls  out  of  the  world  before  they  have  reached  the 
limits  of  life  which  are  to  be  found  in  scripture.  Sacred  his- 
tory assures  us,  that  the  lives  of  men  were  once  protracted  to  a 
much  greater  length  than  they  are  now,  or  have  been  for 
many  ages  past.  About  the  time  of  Moses,  the  common  period 
of  life  was  reduced  down  to  the  short  space  of  seventy  or 
eighty  years.  Hence  he  says  in  his  funeral  psalm,  "  The  days 
of  our  years  are  three-score  years  and  ten ;  and  if  by  reason  of 
strength  they  be  four-score  years ;  yet  is  their  strength,  labor 
and  sorrow;  for  it  is  soon  cut  off,  and  we  fly  away."  This  is 
generally  the  full  measure  of  a  useful  life.  Mankind  often  re- 
tain both  their  bodily  and  mental  vigor  till  they  are  seventy 
years  old,  so  as  to  be  capable  of  serving  both  God  and  their 
generation  with  a  good  degree  of  activity  and  zeal.     But  after 


SHORTENING     OF     HUMAN     LIFE.  81 

this  stage  in  life,  they  are  commonly  subject  to  those  infirmities 
of  body  and  mind  which  always  destroy  or  weaken  their  active 
powers  and  faculties.  Now,  since  the  scripture  allows  man- 
kind to  extend  their  hopes  of  a  useful  life  to  the  term  of  three- 
score years  and  ten,  we  may  justly  consider  all  those  as  de- 
prived of  the  residue  of  their  years,  who  die  in  infancy,  or  in 
childhood,  or  in  youth,  or  in  any  period  of  life  short  of  seventy. 
Hezekiah  undoubtedly  numbered  his  days  according  to  this 
scriptural  standard,  when  he  expected  to  be  deprived  of  the 
residue  of  his  years.  He  had  hoped  to  live  as  long  as  he  could 
be  useful  in  the  world ;  but  when  he  was  told  that  he  must  die 
at  forty,  he  regretted  the  loss  of  thirty  years,  which  he  had  sin- 
cerely intended  to  employ  in  the  service  of  God,  and  for  the 
good  of  his  people.  And  who  is  there  now,  in  health,  among 
the  young  and  middle-aged,  who  does  not  desire,  and  in  some 
measure  expect,  to  reach  that  period  of  life,  to  which  the  scrip- 
ture allows  him  to  extend  his  hopes  of  living?  "Whenever, 
therefore,  God  sends  death  to  any  such  person,  he  disappoints 
his  hopes,  and  deprives  him  of  the  residue  of  his  years. 

2.  God  deprives  all  those  of  the  residue  of  their  years,  whom 
he  calls  out  of  the  world  before  they  have  reached  the  bounds 
of  life  fixed  by  providence.  Though  the  scriptures  limit  life  to 
seventy  or  eighty  years,  yet  providence  often  extends  it  to  a 
longer  period.  And  the  expectations  of  mankind  are  greatly 
governed  by  the  ordinary  course  of  providence.  What  God 
has  done  frequently,  they  very  naturally  expect  he  will  do  again. 
He  has  frequently  lengthened  out  life  to  eighty-five,  ninety, 
ninety-five,  and  even  to  a  century  of  years.  These  limits  of 
life  are  as  firm  a  foundation  of  hope,  as  those  which  are  fixed 
by  scripture.  As  the  young  have  a  right  to  number  their  days 
by  scripture,  so  the  aged  have  a  right  to  number  their  days  by 
providence.  Those  who  are  eighty  or  ninety  years  old,  have 
still  ground  to  hope  that  God  will  lengthen  their  days,  and 
give  them  to  experience  more  of  his  goodness  in  the  land  of 
the  living.  There  are  some  such  aged  persons  now  alive,  who 
enjoy  a  large  measure  of  health,  of  strength,  and  of  activity, 
and  have  a  fair  prospect  of  living  ten  or  twenty  years  longer. 
And  should  any  of  these  be  suddenly  cut  down  by  disease  or 
accident,  they  would  be  deprived  of  the  residue  of  their  years, 
which  they  had  anticipated,  according  to  the  course  of  divine 
providence  in  fixing  the  limits  of  life  to  the  aged.  It  may  be 
farther  observed, 

3.  That  even  those  are  deprived  of  the  residue  of  their  days, 
who  die  before  they  have  reached  the  bounds  of  life  which  are 
imposed  by  the  laws  of  nature.  Nature  sets  bounds  to  every 
kind  of  life  in  this  world.     By  the  laws  of  nature  all  vegetables 

vol.  in.  11 


82  SERMON     VII, 

spring  up,  flourish,  and  increase  to  a  certain  degree,  and  then 
gradually  decline,  decay  and  die.  And  by  the  same  regular 
operations  of  nature,  all  kinds  of  animals  grow  in  strength, 
activity  and  magnitude,  till  they  come  to  years  of  maturity, 
and  gradually  decay,  and  drop  into  the  dust.  Just  so  the  laws 
of  nature  absolutely  limit  the  lives  of  men.  The  seeds  of  mor- 
tality are  implanted  in  their  constitution.  Their  bodies  must, 
according  to  a  fixed  law,  return  to  the  dust  from  which  they 
were  taken.  All,  therefore,  who  die  by  sickness,  or  accident, 
or  violence,  or  any  other  cause  than  the  course  of  nature,  are 
really  deprived  of  the  residue  of  their  days. 

As  we  are  not  perfectly  acquainted  with  the  laws  of  nature, 
so  we  cannot  absolutely  determine  that  any  of  those  who  are 
dead  did  actually  reach  the  natural  bounds  of  life.  We  may, 
however,  form  some  conjecture  upon  this  subject,  by  the  very 
few  instances  of  those  who  have  lived  an  hundred  and  twenty, 
or  thirty,  or  forty,  or  fifty  years.  So  far  we  know  the  course 
of  nature  may  extend  the  bounds  of  life,  and  so  far,  perhaps,  it 
would  always  extend  the  bounds  of  life,  if  it  were  not  obstructed 
by  either  sickness,  violence,  or  casualty.  Hence  we  have  great 
reason  to  conclude  that  God  has  most  commonly  deprived 
mankind  of  the  residue  of  their  years,  and  never  allowed  one 
in  a  thousand  or  a  million  of  the  human  race  to  reach  the 
bounds  of  life  which  nature  has  set.     Let  us  now  inquire, 

II.  Why  God  thus  shortens  the  lives  of  men,  and  cuts  off 
their  expected  years.  Notwithstanding  the  sentence  of  mortal- 
ity which  he  passed  upon  mankind  in  consequence  of  their 
first  apostacy,  he  might  have  carried  them  all  to  old  age,  and 
brought  them  to  the  grave  as  a  shock  of  corn  fully  ripe  in  its 
season.  But  as  he  has  never  done  this  in  time  past,  so  we 
have  little  reason  to  expect  that  he  ever  will  do  it  in  time  to 
come.  There  is  a  strong  probability,  if  not  a  moral  certainty, 
that  he  will  continue  to  sweep  off'  myriads  and  myriads  of 
mankind,  before  they  have  filled  their  days,  and  reached  the 
natural  bounds  of  life.  Let  us  then  seriously  inquire  why  he 
deprives  so  many  of  our  mortal  race  of  the  residue  of  their 
years,  and  suffers  them  not  to  enjoy  a  longer  term  to  prepare 
themselves  and  others  for  their  future  and  eternal  state.  Though 
his  ways  are  above  our  ways  and  his  thoughts  above  our 
thoughts,  yet  we  may  discover  some  plain  and  important  rea- 
sons for  his  executing  the  sentence  of  mortality  in  such  a  sove- 
reign manner. 

1.  He  may  deprive  men  of  the  residue  of  their  years,  to  teach 
the  living  that  he  is  not  dependent  upon  them  in  the  least 
degree.  Though  he  can  and  does  employ  them  in  his  service, 
yet  he  can  lay  them  aside  whenever  he  pleases,  and  carry  on 


SHORTENING     OF     HUMAN     LIFE.  83 

his  designs  without  their  aid  or  assistance.  There  are  no  chil- 
dren, nor  youths,  nor  men,  so  promising  or  useful,  but  he  can 
cut  them  down,  and  still  accomplish  his  own  purposes  and 
promote  his  own  glory,  while  they  are  sleeping  in  the  dust. 
He  undoubtedly  threatened  to  call  Hezekiah  from  the  stage  of 
life,  in  the  midst  of  his  days  and  of  his  usefulness,  to  teach  him 
and  others  that  he  was  not  dependent  upon  his  life  or  services, 
in  order  to  fulfil  the  designs  of  his  providence.  And  whenever 
he  shortens  the  lives  of  his  most  faithful  and  useful  servants 
here  on  earth,  he  proclaims  by  his  conduct,  that  he  has  no  far- 
ther service  for  them  to  do  in  this  state  of  existence.  This 
important  truth  he  could  not  so  clearly  and  sensibly  impress 
upon  the  minds  of  men,  if  they  were  all  permitted  to  fill  their 
days,  and  leave  the  world  by  the  course  of  nature.  But  when 
he  cuts  down  so  many  in  the  morning  of  life,  and  in  the  midst 
of  their  most  vigorous  exertions  and  benevolent  designs,  he 
solemnly  impresses  that  important  truth  upon  all,  which  Eliphaz 
endeavored  to  impress  upon  Job  :  "  Can  a  man  be  profitable 
unto  God,  as  he  that  is  wise  may  be  profitable  unto  himself  ? 
Is  it  any  pleasure  to  the  Almighty,  that  thou  art  righteous  ?  Or 
is  it  gain  to  him,  that  thou  makest  thy  ways  perfect  ?  "  God  is 
a  supreme,  independent  sovereign ;  and  it  becomes  him  to 
make  all  the  inhabitants  of  the  earth  realize  his  sovereignty  and 
independence,  by  giving  them  an  ocular  demonstration,  that  he 
can  manage  any  of  the  concerns  of  this  world,  without  their 
efforts  or  cooperation. 

2.  God  may  deprive  men  of  the  residue  of  their  days,  to 
teach  mankind  their  constant  and  absolute  dependence  upon 
himself.  They  are  extremely  inclined  to  forget  that  they  are 
supported  and  preserved,  every  moment,  by  his  powerful  visi- 
tation. And  their  forgetfulness  arises  in  a  great  measure  from 
the  consideration  of  the  general  bounds  of  life,  which  scripture, 
providence  and  nature,  have  set.  To  these  well-known  periods 
they  naturally  extend  their  views,  their  desires,  and  their  expec- 
tations. But  to  make  them  sensible  that  they  still  live,  and 
move,  and  have  their  being,  in  himself,  God  continually  de- 
prives one,  and  another,  and  much  the  largest  portion  of 
mankind,  of  the  residue  of  their  years.  He  has  not  put  them 
out  of  his  own  hand,  by  letting  them  know  the  utmost  limits  of 
life.  Notwithstanding  these  limits,  he  has  an  absolute  right  to 
lengthen  or  shorten  their  lives,  at  his  pleasure.  They  are  just 
as  liable  to  be  cut  down  in  any  stage  of  life,  as  if  there  were  no 
common  boundaries  fixed,  beyond  which  they  could  not  pass 
without  a  miracle.  Though  they  have  reason  to  believe  that  a 
few  of  mankind  will  live  to  three-score  years  and  ten,  and  a 
fewer  still  arrive  to  eighty  or  ninety  years,  yet  no  individual  in 


84 


SERMON     VII 


the  morning  of  life  has  any  good  ground  to  expect  that  he  in 
particular  shall  be  preserved  to  such  an  extraordinary  age.  It 
is  computed  that  more  than  half  of  the  human  race  are  laid  in 
the  dust  before  they  come  upon  the  stage  of  action,  and  a  very 
large  proportion  of  the  remainder  are  cut  down  in  the  midst  of 
their  days,  and  deprived  of  the  residue  of  their  years.  God 
means  to  execute  the^  sentence  of  mortality  in  such  a  sovereign 
manner,  to  make  the  living  sensible  of  their  constant  and  abso- 
lute dependence  upon  him,  for  life,  and  breath,  and  all  things. 

3.  God  may  so  frequently  shorten  the  lives  of  men,  to  teach 
the  living  the  necessity  of  being  continually  prepared  for 
another  life.  He  has  plainly  taught  them  in  his  word,  that 
after  death  is  the  judgment ;  that  after  their  present  life  expires, 
their  future  life  will  commence  ;  and  that  as  soon  as  their  frail 
bodies  drop  into  the  dust  from  which  they  were  taken,  their 
incorruptible  spirits  must  return  to  him  who  gave  them,  and 
exist  for  ever.  Since  their  future  life  is  as  certain  as  their  pres- 
ent, and  infinitely  more  important,  it  highly  concerns  them  to 
be  always  prepared  for  the  day  of  death,  and  the  eternal  scenes 
that  follow.  But  they  are  extremely  apt  to  put  far  away  the 
evil  day,  and  cherish  the  inward  thought  that  they  shall  still 
live  for  ever,  and  not  see  corruption  ;  that,  their  houses  shall  con- 
tinue for  ever,  and  then  dwelling-places  to  all  generations.  It 
is  this  fond  and  groundless  hope  of  long  life  that  leads  thou- 
sands and  millions  of  mankind  to  neglect  the  care  of  their 
souls  and  the  things  which  belong  to  their  everlasting  peace, 
until  their  feet  stumble  upon  the  dark  mountains,  and  the  door 
of  mercy  is  forever  shut.  To  open  their  eyes  and  awaken 
their  attention  to  the  one  thing  needful,  God  so  frequently  and 
suddenly  deprives  persons  of  all  characters  and  descriptions  of 
the  residue  of  their  years.  And  it  becomes  him  to  use  such 
solemn  and  powerful  means  to  promote  so  important  an  end 
as  the  salvation  of  souls.  He  sends  death  into  this,  and  that, 
and  the  other  family,  and  cuts  off  those  who  expected  to  live, 
that  their  sudden  decease  may  effectually  teach  others  to  pre- 
pare to  follow  them  into  the  grave  and  eternity. 

4.  God  may  take  away  some  before  they  have  filled  their 
days,  to  teach  the  living  the  importance  of  faithfully  improving 
life  as  long  as  they  enjoy  it.  All  men  are  naturally  slothful, 
and  are  strongly  inclined  to  postpone  present  duties  to  a  more 
convenient  season.  How  many  great  and  good  things  have 
multitudes  intended  to  do,  but  never  did  them,  because  they 
were  deprived  of  the  residue  of  their  years,  upon  which  they 
presumptuously  calculated  !  The  designs  which  men  form  for 
futurity  are  some  of  the  strongest  motives  they  have  for  living. 
How  many  have  ardently  desired  to  recover  from  sickness,  that 


SHORTENING     OF     HUMAN     LIFE.  85 

they  might  have  time  to  perform  those  duties  to  God  and  man 
which  they  had  long  intended  to  perform,  but  had  sinfully 
postponed  and  neglected !  And  how  many  slothful  and  negli- 
gent persons,  after  they  found  they  must  be  deprived  of  the 
residue  of  their  years,  have  not  only  lamented  their  past  bar- 
renness and  unfruitfulness,  but  solemnly  warned  the  living  to 
be  more  active  and  diligent  in  the  improvement  of  precious 
time  !  If  men  would  only  work  while  the  day  lasts,  and  im- 
prove their  time  to  the  best  advantage,  they  might  do  a  great 
deal  for  God,  and  the  benefit  of  the  world  in  a  few  years.  '  Of 
this  many  instances  might  be  mentioned.  How  much  good 
was  done  by  David,  and  Solomon,  and  Hezekiah,  in  the  few 
years  of  their  reign !  How  many  great  and  wonderful  things 
did  Christ  do,  in  the  short  space  of  his  ministry !  How  labori- 
ous was  Paul  and  every  one  of  the  apostles !  and  how  much 
did  they  do,  in  a  little  time,  to  enlighten  the  world  and  enlarge 
the  kingdom  of  Christ !  It  is  of  great  importance  that  all  men, 
whether  in  a  public  or  private  station,  should  make  a  wise  and 
faithful  improvement  of  life,  while  it  lasts.  And  nothing  can 
be  better  calculated  to  impress  this  truth  upon  their  minds, 
than  the  conduct  of  God  in  depriving  so  many  of  the  residue 
of  their  years.  By  this,  he  enforces  the  solemn  admonition, 
which  he  has  given  to  every  one  in  his  word.  "  Whatsoever 
thy  hand  findeth  to  do,  do  it  with  thy  might ;  for  there  is  no 
work,  nor  device,  nor  knowledge,  nor  wisdom,  in  the  grave, 
whither  thou  goest." 

5.  God  may  sometimes  cut  short  the  days  of  the  wicked,  to 
prevent  their  doing  evil  in  time  to  come.  He  knows  when 
any  have  devised  evil,  and  intend  to  act  like  Hazael,  in  spread- 
ing misery  and  destruction  all  around  them.  In  such  cases  he 
sometimes  sees  fit  to  cut  down  the  workers  of  iniquity,  and 
put  a  final  period  to  their  destructive  influence  in  this  world. 
It  appears  from  scripture,  that  many  such  evil  designing  men 
have  been  judicially  destroyed,  just  as  they  were  upon  the 
point  of  executing  their  malignant  purposes.  God  disappointed 
the  devices  of  Pharaoh  and  his  hosts,  so  that  their  hands  could 
not  perform  their  enterprise,  by  plunging  them  in  the  mighty 
deep.  David  says,  "  Bloody  and  deceitful  men  shall  not  live 
out  half  their  days."  Solomon  says,  "  The  years  of  the  wicked 
shall  be  shortened."  And  to  every  one  of  this  character  he 
says  again,  "  Be  not  over  much  wicked ;  neither  be  thou  fool- 
ish :  why  shouldst  thou  die  before  thy  time  ?  "  It  is  mercy  to 
the  righteous,  and  justice  to  the  wicked,  when  God  shortens 
their  days,  and  puts  it  out  of  their  power  to  injure  the  cause  of 
truth,  and  destroy  the  temporal  and  eternal  interests  of  mankind. 

6.  God  may  sometimes  shorten  the  lives  of  his  faithful  ser- 


86  SERMON     VII. 

vants,  to  prevent  their  seeing  and  suffering  public  calamities. 
It  seems  to  have  been  in  mercy  to  Hezekiah,  that  G  od  added 
only  fifteen  years  to  his  life,  instead  of  fifty,  which  he  might 
have  added.  Had  his  life  been  protracted  to  such  a  late  period, 
he  would  have  been  involved  in  the  dreadful  evils  which  were 
coming  upon  both  his  family  and  kingdom.  Hence  he  real- 
ized and  acknowledged  the  goodness  of  God  in  delaying  those 
judgments  till  after  he  should  be  removed  from  the  world. 
"  And  Isaiah  said  unto  Hezekiah,  hear  the  word  of  the  Lord. 
Behold  the  days  come,  that  all  that  is  in  thine  house,  and  that 
which  thy  fathers  laid  up  in  store  unto  this  day,  shall  be  carried 
into  Babylon  :  nothing  shall  be  left,  saith  the  Lord.  Then 
said  Hezekiah  unto  Isaiah,  good  is  the  word  of  the  Lord  which 
thou  hast  spoken.  And  he  said,  Is  it  not  good  if  peace  and 
truth  be  in  my  days  ?  "  When  God  is  about  to  do  his  work, 
his  strange  work,  and  punish  a  corrupt  and  degenerate  people, 
he  often  calls  his  children  home,  before  he  pours  out  the  vials 
of  his  wrath  in  public  calamities.  Caleb,  and  Joshua,  and  the 
elders  that  outlived  Joshua,  were  laid  in  the  dust,  before  he 
visited  his  backsliding  people  with  the  marks  of  his  severe 
displeasure.  The  prophet  represents  this  as  the  usual  mode  of 
the  divine  conduct.  "  The  righteous  perisheth,  and  no  man 
layeth  it  to  heart ;  and  merciful  men  are  taken  away,  none 
considering  that  the  righteous  is  taken  away  from  the  evil  to 
come." 

It  now  remains  to  improve  and  apply  the  subject. 

1.  If  God  does  not  always  deprive  men  of  the  residue  of 
their  years,  but  allows  some  to  reach  the  bounds  of  nature,  then 
there  is  a  propriety  in  praying  for  the  lives  of  the  aged,  as  well 
as  for  the  lives  of  the  young.  God  may  have  as  good  reasons 
for  prolonging  the  lives  of  the  aged,  as  for  prolonging  the  lives 
of  infants,  or  children,  or  youths,  or  those  in  the  midst  of  their 
days.  Life  is  a  blessing ;  and  we  may  pray  that  this  blessing 
may  be  continued  to  those  who  are  in  the  possession  of  it.  It 
is  true,  we  have  no  right  to  pray  that  any  person  may  live  for 
ever,  because  we  know  that  it  is  appointed  to  all  men  once  to 
die ;  but  since  we  never  know  that  any  living  person  has 
reached  the  bounds  of  nature,  Ave  may  pray  that  his  life  may 
be  still  protracted,  if  it  be  consistent  with  the  will  of  Heaven. 
Some  of  those  who  have  passed  the  scripture  bounds,  and 
arrived  to  eighty  or  more  than  eighty  years  of  age,  appear  as 
likely  to  live  a  number  of  years  longer  as  ever  they  did,  and 
may  still  desire  and  pray  for  the  lengthening  out  of  their  days. 
And  even  the  oldest  persons  living,  though  laboring  under 
pains,  infirmities  and  diseases,  which  seem  to  indicate  the  near 
approach  of  death,  may  yet  pray  for  the  removal  or  mitigation 


SHORTENING     OF     HUMAN     LIFE.  87 

of  their  bodily  disorders,  and  a  longer  space  of  life.  Some 
aged  persons,  when  lying  on  a  sick  bed,  tell  their  pious  friends 
not  to  pray  for  their  continuance  in  this  world,  but  only  for 
their  preparation  to  leave  it.  This  is  entirely  wrong.  No  per- 
son has  a  right  to  desire  that  God  would  deprive  him  of  the 
residue  of  his  years,  or  to  ask  another  to  pray  for  his  death. 
Hezekiah  was  undoubtedly  a  good  man,  and  fit  to  die ;  but 
when  he  was  apprehensive  of  being  deprived  of  the  residue  of 
his  years,  he  turned  his  face  to  the  wall,  and  earnestly  prayed 
for  the  continuance  of  life ;  and  his  prayer  was  graciously 
heard  and  answered.  God  added  fifteen  years  to  his  life.  The 
living  never  know  that  they  have  lived  long  enough  ;  this  ought 
to  be  referred  to  the  divine  disposal.  As  we  know  not  the 
bounds  of  nature,  so  we  can  never  determine  when  a  living 
man's  appointed  time  to  die  is  come.  Thousands  have  been 
supposed  to  be  struck  with  death,  who  afterwards  recovered 
and  lived  many  years.  So  long  as  there  is  life  there  is  ground 
of  hope,  and  so  long  as  there  is  ground  of  hope  there  is  ground 
to  pray  for  the  continuance  of  life.  The  will  of  the  sick  or  the 
aged,  in  this  case,  is  not  the  rule  of  duty,  but  the  possibility  of 
living.  We  ought  always  to  pray  that  God  would  lengthen 
out  our  own  lives,  and  the  lives  of  others,  as  long  as  they  can 
fulfil  the  designs  of  providence. 

2.  If  God  so  often  deprives  men  of  the  residue  of  their 
years,  then  it  is  extremely  unreasonable  and  dangerous  to  flat- 
ter ourselves  with  the  hopes  of  living  a  great  while  in  the 
world.  "What  ground  have  any  to  expect  that  their  days  will 
be  greatly  prolonged  ?  Is  it  because  the  course  of  nature  may 
cany  them  to  a  great  age  ?  This  is  a  slender  foundation  of 
hope.  God  has  a  thousand  ways  of  obstructing  the  course  of 
nature,  and  curtailing  the  lives  of  men.  Is  it  because  they  see 
some  around  them  covered  with  gray  hairs,  and  bending  under 
the  weight  of  years  ?  How  few  is  this  number,  in  comparison 
with  those  who  have  come  on  the  stage  after  them,  and  gone 
off  the  stage  before  them !  Is  it  because  they  are  young,  and 
healthy,  and  ardently  desire  to  live  ?  How  many  thousands  of 
this  description  has  God  cut  down  in  the  morning  of  life,  and 
deprived  of  the  residue  of  then-  years !  What  ground  has  any 
individual  to  expect  that  he  shall  escape  all  the  dangers  and 
diseases  which  have  proved  so  fatal  to  others,  and  live  as  long 
as  man  can  live  according  to  the  course  of  nature  ?  It  is  ex- 
tremely absurd  in  the  young  as  well  as  the  old,  to  calculate  on 
the  continuance  of  life,  and  place  dependence  upon  the  residue 
of  their  years,  which  they  may  never  see.  This  vain  hope  of 
futurity  is  no  less  dangerous  than  absurd.  It  stupifies  the 
minds  of  the   godly,   and    makes   them    more    negligent   and 


OO  SERMON     VII. 

unfaithful  in  discharging  the  duties  which  they  owe  to  God,  to 
themselves,  and  to  their  fellow  men.  It  strengthens  the  hands 
and  encourages  the  hearts  of  the  wicked  to  continue  in  their 
vain  and  vicious  courses,  and  to  neglect  their  spiritual  and 
eternal  concerns.  It  is  the  strongest  and  most  fatal  practical 
error  that  mankind  ever  imbibed.  It  has  slain  its  thousands 
and  ten  thousands.  It  proved  fatal  to  millions  that  were  sud- 
denly and  unexpectedly  swept  away  by  the  flood.  It  proved 
fatal  to  the  men  of  Sodom  and  Gomorrah.  It  led  Felix  to 
stifle  conviction,  and  postpone  the  care  of  his  soul  to  a  season 
he  never  found.  And  it  still  has  the  same  hardening  and 
destructive  influence  upon  all  impenitent  and  unbelieving  sin- 
ners. Let  no  person,  therefore,  boast  of  to-morrow;  for  he 
knows  not  what  a  day  may  bring  forth.  God  is  every  day 
depriving  men  of  the  residue  of  their  years,  and  destroying 
their  vain  and  groundless  expectations  of  long  life.  This  is  a 
plain  and  solemn  comment  upon  Christ's  admonition  to  all : 
"  Be  ye  also  ready :  for  in  such  an  hour  as  ye  think  not,  the 
Son  of  Man  cometh." 

3.  Since  God  deprives  so  many  of  the  residue  of  their  years, 
we  ought  to  beware  of  placing  too  much  dependence  upon  the 
lives  of  others,  as  well  as  upon  our  own.  Others  are  as  liable 
to  leave  us  as  we  are  to  leave  them ;  their  lives  may  be  short- 
ened, while  ours  are  prolonged ;  and  we  have  no  more  right  to 
place  dependence  upon  their  living,  than  upon  living  ourselves. 
We  are  all  exposed  to  meet  death  at  any  future  moment,  and 
therefore  have  no  just  ground  to  place  absolute  dependence 
upon  one  another.  But  we  are  extremely  prone  to  place  such 
undue  dependence  upon  some  of  those  with  whom  we  are 
nearly  related  or  connected.  "We  are  apt  to  flatter  ourselves 
that  they  will  live  to  promote  our  comfort  and  support,  as  long 
as  we  shall  need  to  be  comforted  and  supported  in  the  present 
state.  Husbands  and  wives,  parents  and  children,  brothers  and 
sisters,  are  naturally  inclined  to  place  too  much  dependence 
upon  the  lives  of  each  other.  Warm  and  intimate  friends  are 
no  less  exposed  to  entertain  and  cherish  the  same  delusion. 
And  sometimes  a  whole  nation  place  all  their  hopes  of  public 
peace  and  prosperity  upon  a  wise  and  faithful  sovereign,  or 
upon  a  young  and  promising  prince.  Hence  says  David,  "  Put 
not  your  trust  in  princes,  nor  in  the  son  of  man,  in  whom  there 
is  no  help.  His  breath  goeth  forth,  he  returneth  to  his  earth : 
in  that  very  day  his  thoughts  perish."  This  equally  applies  to 
the  pious  parent  and  dutiful  child,  to  the  faithful  friend  and 
kind  benefactor,  and  to  every  person  upon  whom  we  place 
unlimited  dependence.  Let  us,  therefore,  "  cease  from  man : 
—  for  wherein  is  he  to  be  accounted  of  ?  "     The  residue  of  life 


SHORTENING     OF     HUMAN     LIFE.  89 

is  a  blessing  which  God  may  grant  or  deny  to  any  of  our  con- 
nections or  friends ;  and  it  depends  upon  his  sovereign  pleas- 
ure whether  we  shall  live  and  die  together,  or  whether  we  shall 
soon  follow  them,  or  they  soon  follow  us,  to  the  silent  mansions 
of  the  dead. 

4.  If  God  so  often  deprives  men  of  the  residue  of  their  years, 
then  long  life  is  a  great  as  well  as  distinguishing  favor.  Very 
few  of  mankind  are  allowed  to  live  to  old  age,  while  a  large 
majority  are  cut  down  in  the  morning  or  meridian  of  life.  To 
live,  while  multitudes  fall  on  our  right  hand  and  on  our  left,  is 
a  distinguishing  favor.  But  it  is  no  less  important  than  distin- 
guishing. There  is  no  other  earthly  blessing  so  valuable  in  its 
own  nature.  It  is  a  talent  capable  of  being  improved  to  the 
highest  public  and  private  advantage.  God  promised  to 
Abraham  that  "  he  should  go  to  his  fathers  in  peace,  and  be 
buried  in  a  good  old  age."  And  he  promises  to  those  who 
love  him  sincerely,  that  "  he  will  satisfy  them  with  long  life, 
and  show  them  his  salvation."  It  was  esteemed  a  mark  of 
divine  favor  in  the  days  of  Job,  "  to  come  to  the  grave  in  a  full 
age,  like  as  a  shock  of  corn  cometh  in  in  its  season."  The 
same  sentiment  still  prevails  among  mankind  ;  especially  when 
they  view  death  approaching.  Pious  Hezekiah  would  not  have 
so  sincerely  regretted  the  loss  of  life,  had  he  not  considered  the 
residue  of  his  years  as  of  the  greatest  importance.  And  almost 
every  sick  person,  whether  young  or  old,  sincerely  desires  to  be 
spared  a  little  longer ;  and  some  would  give  the  whole  world,  if 
they  had  it  to  give,  that  they  might  have  fifteen  years,  or  even 
fifteen  months,  added  to  their  lives.  How  often  do  the  sick  and 
dying  ardently  desire  to  live,  that  they  may  regain  the  time  they 
have  lost,  and  perform  the  duties  they  have  neglected !  And 
what  an  unspeakable  privilege  would  they  esteem  it,  to  have 
their  days  prolonged!  Such  declarations,  made  under  such 
circumstances,  have  every  appearance  of  sincerity  and  truth, 
and  carry  clear  and  convincing  evidence  that  long  life  is  a  most 
desirable  and  invaluable  blessing.  The  continuance  of  life  is 
also  much  to  be  desired,  for  the  sake  of  having  greater  oppor- 
tunity of  doing,  as  well  as  of  getting  good.  Hezekiah  did  much 
more  for  the  glory  of  God  and  the  good  of  his  kingdom  than 
he  could  have  done,  if  he  had  been  deprived  of  the  residue  of 
his  years.  Joseph  did  much  more  for  the  benefit  of  his  father's 
family,  his  own  nation,  the  kingdom  of  Egypt,  and  the  good  of 
the  church,  than  he  could  have  done,  if  his  life  had  not  been 
ransomed  from  the  power  of  the  grave.  Joshua  and  Caleb  did 
much  more  for  the  safety  and  happiness  of  Israel  than  they 
could  have  done,  if  they  had  fallen  with  those  who  perished  in 
the  wilderness.     The  eminent  services  of  David  were  owing  to 

vol.  in.  12 


90  SERMON     VII. 

the  preservation  of  his  life  from  the  paw  of  the  lion  and  of  the 
bear,  and  from  the  mighty  hand  of  Goliah.  It  is  very  remark- 
able, that  some  of  the  most  useful  men  have  been  signally 
snatched  from  the  jaws  of  death,  to  teach  the  world  the  im- 
portance of  life  in  the  present  state,  where  so  much  is  to  be 
done  for  the  temporal  and  spiritual  good  of  mankind.  And 
since  good  men  are  to  be  rewarded  according  to  their  works, 
the  longer  they  are  permitted  to  live,  the  greater  opportunity 
they  enjoy  of  promoting  their  own  future  felicity.  There  is  no 
period  in  their  existence  so  valuable  to  themselves,  as  the 
present  life,  in  which  all  their  pious  labors  and  sufferings  will 
work  for  them  a  far  more  exceeding  and  eternal  weight  of 
glory.  How  precious  is  every  moment,  every  hour,  and  every 
year,  added  to  our  lives !  It  ought  to  be  our  heart's  desire  and 
prayer  to  God,  that  he  who  has  hitherto  carried  us  from  the 
womb,  would  still  carry  us  even  to  old  age,  and  cover  our  heads 
with  those  gray  hairs,  which  are  the  fruit  of  righteousness  and  a 
crown  of  glory. 

5.  If  God  always  has  wise  and  good  reasons  for  depriving 
men  of  the  residue  of  their  years,  then  it  is  as  reasonable  to 
submit  to  his  providence  in  one  instance  of  mortality  as  anoth- 
er. He  knows  that  some  will  be  much  more  affected  by  being- 
deprived  of  long  life,  than  others.  He  knows  how  the  gay  and 
vain  youth  will  feel  when  he  sees  death  approaching,  and  what 
extreme  hope  and  fear  will  agitate  his  heart  in  the  prospect  of 
leaving  a  world  which  he  loves,  and  going  to  another  which  he 
dreads.  He  knows  how  the  strong  and  enterprising  man  will 
feel,  when  all  his  promising  prospects  are  cut  off,  and  he  looks 
forward  with  fearful  apprehensions  of  lying  down  in  everlast- 
ing disappointment  and  sorrow.  He  knows  the  views  and 
feelings  of  the  good  man,  who,  like  Hezekiah,  anticipates  the 
loss  of  many  years  which  he  had  devoted  to  the  good  of  his 
family,  his  friends,  and  his  fellow  men.  He  knows  the  hopes 
and  desires  of  those  who  have  passed  the  common  boundaries 
of  life,  when  they  are  about  to  be  deprived  of  the  small  rem- 
nant of  their  days.  And  he  equally  knows  the  sorrows,  the 
sighs  and  groans  of  surviving  friends,  under  all  these  instances 
of  mortality.  But  he  never  afflicts  willingly,  nor  grieves  the 
children  of  men.  He  takes  no  pleasure  in  giving  anxiety  and 
distress  to  the  dying,  nor  in  grieving  the  hearts  of  the  living. 
He  has  as  good  reasons  for  depriving  the  young  as  the  old,  the 
rich  as  the  poor,  the  high  as  the  low,  the  pious  as  the  impious, 
of  the  residue  of  their  years.  And  these  reasons  ought  to  bow 
the  hearts  of  mourners  to  a  cheerful  submission  under  his  holy 
and  correcting  hand.  He  never  deprives  any  human  being  of 
the  privilege  of  living,  only  when  he  knows  the  loss  sustained 


SHORTENING     OP     HUMAN     LIFE.  91 

will  be  certainly  outweighed  by  a  superior  good.  This  ought 
to  satisfy  the  minds  of  survivors,  whether  the  bereavements 
they  are  called  to  endure  be  more  or  less  unexpected  and 
severe.  If  they  have  lost  a  lovely  infant  or  promising  youth,  a 
pious  father  or  virtuous  mother,  an  intimate  friend  or  kind  ben- 
efactor, or  one  united  to  them  by  the  tenderest  ties  of  affection, 
it  still  ought  to  be  the  language  of  their  hearts,  "  The  Lord 
gave,  and  the  Lord  hath  taken  away,  blessed  be  the  name  of 
the  Lord."  If  it  be  true  that  there  is  no  sorrow  like  unto  then- 
sorrow,  it  is  equally  true  that  the  Judge  of  all  the  earth  has 
done  right,  and  that  their  will  ought  to  be  swallowed  up  in  his. 
It  is  as  reasonable  to  submit  to  the  heaviest  as  to  the  lightest 
afflictions,  and  commonly  much  more  easy ;  because  the  heav- 
iest afflictions  appear  to  come  more  immediately  from  the  wis- 
dom, goodness  and  justice  of  the  Deity,  which  are  the  most 
powerful  motives  to  a  filial  fear,  a  holy  confidence,  and  a  sin- 
cere submission. 

May  these  thoughts  sink  deeply  into  the  minds  of  those  who 
have  been  sorely  bereaved  in  the  course  of  the  last  week.  The 
afflicted  parents  have  lost  an  amiable  and  only  daughter,* 
whom  they  had  nurtured  from  her  childhood  to  youth,  with 
uncommon  care  and  tenderness.  What  they  long  feared  has 
come  upon  them.  God  has  removed  the  dear  object  of  their 
parental  affections  to  the  land  of  silence.  But  the  Judge  of  all 
the  earth  has,  in  this,  as  in  all  other  instances,  done  right.  It 
becomes  them  to  be  still,  and  know  that  he  is  God.  Let  them 
neither  despise  the  chastening  of  the  Lord,  nor  faint  when  they 
are  rebuked  of  him.  Let  them  not  think  it  strange  concerning 
the  fiery  trial  which  they  are  now  called  to  endure  ;  but  rejoice 
in  the  opportunity  of  becoming  partakers  of  Christ's  suffer- 
ings, that  when  his  glory  shall  be  revealed,  they  may  be  glad 
also  with  exceeding  joy. 

But  those  who  have  just  committed  to  the  grave  the  last  of 
their  dear  parents,  have  received  a  more  deep  and  lasting 
wound.  Until  a  few  weeks  past  they  fondly  expected  that 
their  kind  and  indulgent  father,  who  had  guided  them  through 
their  young  and  inexperienced  age,  would  have  still  lived  to 
comfort  and  counsel  them  in  their  riper  years.  But  a  holy  and 
sovereign  God  has  been  pleased  to  destroy  both  his  and  their 
expectations.  They  ought  to  realize  the  greatness  of  the  loss 
they  have  sustained ;  and  they  will  realize  it  more  and  more,  as 
often  as  they  call  to  remembrance  his  exemplary  conduct,  his 
sage  counsels,  his  agreeable  conversation,  and  all  that  he  said 

*  This  daughter  of  Capt.  Robert  Gilmor  died  very  unexpectedly,  in  the  twen- 
tieth year  of  her  age.  Though  she  had  long  been  subject  to  an  asthmatic  complaint, 
yet  her  death  was  not  apprehended  until  a  few  hours  before  she  expired. 


92  SERMON     VII. 

and  did,  to  make  them  useful  and  respectable  in  this  life,  and 
happy  in  the  life  to  come.  But  great  as  their  loss  is,  they  have 
no  just  cause  to  murmur  or  repine  under  the  chastening  hand 
of  God,  but  have  abundant  reason  to  feel  and  express  entire 
submission  to  his  will.  Though  father  and  mother  have  for- 
saken them,  yet  the  Lord  will  take  them  up,  if  they  will  only 
become  his  dutiful  and  obedient  children.  They  never  have 
had,  and  perhaps  they  never  will  have,  a  louder  call  to  make 
their  peace  with  God.  Now,  therefore,  let  them  acquaint 
themselves  with  him,  and  be  at  peace,  and  thereby  good  shall 
come  unto  them. 

Not  only  the  mourners,  but  all  this  people,  ought  now  to 
hear  the  voice  of  God  in  his  word  and  providence.  We  are 
all  liable  to  be  deprived  of  the  residue  of  our  years,  and  know 
not  how  soon  our  days  may  be  numbered  and  finished.  We 
are  all  hastening  to  our  final  hour,  and  need  to  be  in  constant 
preparation  for  it.  None  have  a  license  to  delay,  and  presume 
upon  an  uncertain  futurity.  Those  who  expect  to  be  the  last, 
may  be  the  first,  to  meet  the  king  of  terrors.  Life  is  infinitely 
precious,  and  ought  to  be  wisely  and  faithfully  improved  while 
it  lasts.  The  most  useful  men  may  be  called  from  the  stage  of 
action,  in  the  midst  of  their  usefulness.  Of  this  they  are 
loudly  admonished  by  the  death  of  Deacon  Whiting.  He 
was  a  man  of  a  strong  mind,  and  of  good  principles,  and 
firmly  engaged  to  promote  the  cause  of  truth,  virtue,  and  reli- 
gion. He  filled  every  public  station  in  which  he  moved,  with 
fidelity  and  dignity.  And  had  his  life  been  spared,  he  might 
have  done  much  more  for  the  civil  and  religious  benefit  of  this 
people.  His  death  is  a  great  loss  to  the  town  as  well  as  to  the 
church.  Let  the  useful  lay  it  to  heart,  and  become  more  active 
and  faithful  in  discharging  all  their  public  and  private  duties. 
Let  the  little  flock  of  Christ,  who  are  bereaved  of  one  of  their 
religious  officers  and  most  influential  members,  double  their 
diligence,  trim  their  lamps,  and  stand  in  actual  readiness  for 
the  coming  of  their  Lord.  Let  them  set  their  houses  in  order, 
and  persevere  in  well-doing,  and  then  the  day  of  their  death 
shall  be  better  than  the  day  of  their  birth. 


SERMON    VIII. 


COMMUNION  WITH  GOD  IN  AFFLICTION. 


FUNERAL  OF  MISS  ESTHER  WILDER,  DAUGHTER  OF  REV.  JOHN  WILDER,  OF 
ATTLEBOROUGH,  JULY  19,  1808. 


Righteous  art  thou,  O  Lord,  when  I  plead  with  thee  ;  yet  let  rne  talk  with  thee 
of  thy  judgments. —Jer.  xii.  1. 

Jeremiah  was  sanctified  from  the  womb.  He  grew  up  a 
dutiful  and  obedient  child  of  God.  And  while  he  was  dis- 
charging the  office  of  a  prophet,  he  often  had  occasion  for  the 
exercise  of  his  filial  spirit,  under  the  tokens  of  the  divine  dis- 
pleasure. He  lived  to  see  and  feel  many  of  the  divine  judg- 
ments which  he  had  been  inspired  to  foretel.  And  in  this 
chapter,  he  acquaints  his  suffering  nation  how  he  had  felt  and 
conducted  under  the  afflicting  hand  of  God.  He  freely 
acknowledges,  that  he  had  seen  no  reason  to  complain  of  any 
undue  severity  or  unrighteousness  in  the  divine  dispensation  ; 
but  yet  he  felt  a  desire  to  converse  with  God  in  his  providence. 

Such  views  and  feelings  were  not  peculiar  to  the  afflicted 
prophet ;  for  they  have  always  been  common  to  the  children 
of  God  under  affliction.  It  is,  therefore,  a  general  truth,  which 
we  shall  endeavor  to  illustrate  in  the  present  discourse : 

That  when  God  sees  fit  to  afflict  his  children,  they  are  dis- 
posed to  converse  with  him  in  his  providence. 

I  shall  inquire, 

I.  Why  God  sees  fit  to  afflict  his  children  by  the  dispensa- 
tions of  his  providence. 

II.  Why  they  are  disposed  to  converse  with  him  in  their 
afflictions. 


94  SERMON     VIII. 

III.  What  methods  they  take  to  converse  with  him,  under 
the  correcting  hand  of  providence. 

I.  We  are  to  inquire  why  God  sees  fit,  in  the  course  of 
providence,  to  afflict  his  children. 

It  does  not  appear  strange  that  he  should  afflict  his  enemies, 
with  whom  he  is  justly  angry  every  day.  We  are  sometimes 
ready  to  wonder  that  he  does  suffer  the  wicked  to  pass  with  so 
much  impunity,  while  they  trample  on  his  authority,  abuse  his 
goodness,  and  presume  upon  his  patience.  This  was  a  matter 
of  wonder  not  only  to  Job  and  David,  but  to  Jeremiah,  who 
takes  particular  notice  of  God's  afflicting  his  friends,  while  he 
prospered  his  enemies.  "  Righteous  art  thou,  O  Lord,  when  I 
plead  with  thee  ;  yet  let  me  talk  with  thee  of  thy  judgments  : 
Wherefore  doth  the  way  of  the  wicked  prosper  ?  wherefore  are 
all  they  happy  that  deal  very  treacherously  ?  "  But  God's  thoughts 
are  above  our  thoughts,  and  his  ways  above  our  ways.  He 
sees  good  reasons  for  passing  by  his  enemies,  and  for  laying 
his  heavy  hand  on  his  friends.  "  Many  are  the  afflictions  of 
the  righteous."  It  appears  from  the  history  which  God  has 
given  us  of  his  providence,  that  he  has  often  chastised  his  chil- 
dren with  greater  severity  than  his  most  malignant  enemies. 
Who  have  ever  suffered  greater  personal  afflictions  than  the 
patriarchs,  the  prophets,  the  apostles,  and  some  of  the  most 
pious  christians  ?  But  the  question  is,  why  does  God  so  often 
and  so  severely  afflict  his  children  ?  Without  pretending  to 
penetrate  his  secret  counsels,  we  may  safely  mention  two  or 
three  plain  and  obvious  reasons  for  such  dispensations  of 
providence. 

1.  God  sometimes  afflicts  his  children  to  reclaim  them  from 
their  delusions  in  religion.  They  are  naturally  bent  to  back- 
sliding. They  often  depart  from  God,  become  barren  and 
unfruitful  in  his  service,  and  live  to  themselves  instead  of  liv- 
ing to  him.  This  he  observes  and  resents  in  those  whom  he 
has  distinguished  by  his  special  grace.  And  when  they  will 
not  be  reclaimed  by  his  mercies,  nor  by  the  mild  admonitions 
of  his  word,  he  often  teaches  them  their  folly  and  guilt  by  the 
severe  method  of  his  chastising  providence.  When  David 
wandered  from  God,  he  chastised  and  reclaimed  him  by  the  rod 
of  his  wrath.  This  he  gratefully  acknowledges  in  one  of  his 
psalms.  "  Before  I  was  afflicted,  I  went  astray  ;  but  now  have 
I  kept  thy  word."  When  the  people  of  God  forsook  his  ordi- 
nances, and  walked  after  false  gods,  he  sent  them  into  Babylon, 
where  he  punished  them  for  their  idolatry,  and  reclaimed  them 
from  their  national  declension.  He  still  pursues  the  same 
method  of  discipline  towards  his  ungrateful  and  disobedient 
children.      He    chastises    them  by   the  rod   of   affliction,   to 


COMMUNION     WITH     GOD.  95 

reclaim  them  from  their  sinful  wanderings.  Hence  says  the 
apostle  to  christians,  "  If  ye  endure  chastening,  God  deal- 
eth  with  you  as  with  sons :  for  what  son  is  he  whom  the  father 
chasteneth  not  ?  But  if  ye  be  without  chastisement,  whereof 
all  are  partakers,  then  are  ye  bastards  and  not  sons.  Farther- 
more,  wTe  have  had  fathers  of  our  flesh,  which  corrected  us,  and 
we  gave  them  reverence  :  shall  we  not  much  rather  be  in  sub- 
jection unto  the  Father  of  spirits,  and  live  ?  For  they  verily 
for  a  few  days  chastened  us  after  their  own  pleasure ;  but  he 
for  our  profit,  that  we  might  be  partakers  of  his  holiness." 
God  always  has  a  gracious  design  in  chastising  his  children 
for  their  offences,  which  is  to  reclaim  them,  and  revive  their 
languishing  graces. 

2.  God  sometimes  afflicts  his  children  to  try  their  sincerity, 
and  give  them  an  opportunity  of  knowing  their  own  hearts. 
While  they  enjoy  uninterrupted  prosperity,  they  are  apt  to  be 
inattentive  to  what  passes  in  their  own  minds,  and  to  mistake 
the  nature  of  their  moral  exercises.  They  often  imagine  that 
their  hearts  are  much  better  than  they  are.  But  when  God 
tries  them  with  affliction,  he  gives  them  opportunity  to  discover 
whether  their  hearts  are  right  or  wrong  in  his  sight.  He  led 
the  Israelites  the  long  and  distressing  journey  through  the  wil- 
derness, to  try  them,  and  to  see  what  was  in  their  hearts.  The 
method  he  took  completely  answered  his  purpose,  and  discov- 
ered both  his  friends  and  his  enemies.  He  has  often  both 
destroyed  and  confirmed  the  hopes  of  men,  by  causing  them  to 
pass  through  the  furnace  of  affliction.  Many  who  have 
thought  that  they  could,  have  found  upon  trial  that  they  could 
not,  patiently  endure  affliction ;  while  some  who  have  thought 
that  they  could  not,  have  found  upon  trial  that  they  could,  en- 
dure divine  corrections  with  submission.  David  was  confirmed 
in  his  sincerity,  by  the  method  God  took  to  prove  him. 
"  Thou  hast  proved  mine  heart,"  says  he ;  "  thou  hast  tried  me, 
and  shalt  find  nothing."  Job  had  as  strong  confidence  in  his 
afflictions,  that  they  would  discover  the  purity  of  his  heart. 
"  Then  Job  answered  and  said,  Even  to-day  is  my  complaint 
bitter :  my  stroke  is  heavier  than  my  groaning.  O  that  I  knew 
where  I  might  find  him !  that  I  might  come  even  to  his  seat !  I 
would  order  my  cause  before  him,  and  fill  my  mouth  with  ar- 
guments." "  Behold,  I  go  forward,  but  he  is  not  there ;  and 
backward,  but  I  cannot  perceive  him :  On  the  left  hand,  where 
he  doth  work,  but  I  cannot  behold  him :  he  hideth  himself  on  the 
right  hand,  that  I  cannot  see  him  :  But  he  knoweth  the  way 
that  I  take  :  when  he  hath  tried  me,  I  shall  come  forth  as  gold." 
This  is  an  end  worthy  of  God  to  propose,  in  afflicting  his  chil- 
dren.    It  is  of  great  importance  to  their  spiritual  interest,  that 


96  SERMON     VIII. 

their  sincerity  should  be  tried  and  established.  In  this  view, 
they  have  no  reason  to  think  strange  of  any  afflictions  which 
they  are  called  to  endure.  Hence  says  the  apostle  Peter  to 
suffering  christians,  "  Beloved,  think  it  not  strange,  concerning 
the  fiery  trial  which  is  to  try  you,  as  though  some  strange  thing 
happened  unto  you  ;  but  rejoice,  inasmuch  as  ye  are  partakers 
of  Christ's  sufferings ;  that  when  his  glory  shall  be  revealed,  ye 
may  be  glad  also  with  exceeding  joy." 

3.  God  sometimes  afflicts  his  children,  for  the  purpose  of 
displaying  the  beauty  and  excellence  of  true  religion  before  the 
eyes  of  the  world.  This  seems  to  have  been  his  principal  de- 
sign in  calling  Abraham  to  the  severe  trial  of  sacrificing  his 
son.  It  does  not  appear  that  he  meant  to  chastise  him  for  any 
thing  which  he  had  done  amiss,  but  merely  to  exhibit  his  extra- 
ordinary faith  and  love  to  all  succeeding  generations  of  man- 
kind. He  designed  to  answer  the  same  end,  by  the  complica- 
tion of  evils  which  he  brought  upon  Job.  He  intended  to  give 
him  an  opportunity  to  act  out  that  disinterested  benevolence, 
which  is  the  essence  of  all  true  religion,  and  the  highest  excel- 
lence of  every  moral  character.  He  ordered  it  so  in  providence, 
that  Shadrach,  Meshach,  and  Abednego,  should  be  cast  into 
the  fiery  furnace,  and  Daniel  into  the  den  of  lions,  that  they 
might  display  their  faith  and  confidence  in  his  own  power  and 
faithfulness,  to  the  confusion  and  conviction  of  stupid  idolaters. 
And  there  is  reason  to  believe  that  he  calls  some  of  his  dutiful 
children  to  endure  fiery  trials,  to  display  their  faith,  patience, 
and  submission,  before  a  stupid  and  unbelieving  world.  In 
some  cases,  at  least,  we  can  hardly  discover  any  other  impor- 
tant end  to  be  answered  by  afflicting  his  peculiar  friends,  than 
this,  of  displaying  then  superior  virtue  and  piety.  Thus  God 
often  sees  proper  to  afflict  his  children,  either  to  display  their 
excellence,  or  to  try  their  hearts,  or  to  reclaim  them  from  their 
deviations  from  the  path  of  duty. 

Let  us  next  inquire, 

II.  Why  they  are  disposed  to  converse  with  him  under  his 
afflicting  hand.  It  is  not  because  they  entertain  the  least 
thought  that  he  is  treating  them  unrighteously.  They  are 
established  in  the  belief  that  the  Judge  of  all  the  earth  always 
does  right.  This,  the  prophet  freely  acknowledges  to  be  his 
belief.  "  Righteous  art  thou,  O  Lord,  when  I  plead  with  thee." 
All  the  children  of  God  have  been  thoroughly  convinced  of 
the  perfect  rectitude  of  the  divine  dispensations  towards  them- 
selves and  the  whole  human  race.  But  still,  like  the  prophet, 
they  desire  to  talk  with  God  of  his  judgments. 

1.  Because  they  want  to  know  why  he  afflicts  them.  They 
are  fully  satisfied  that  he  does  not  afflict  willingly,  nor  grieve 


COMMUNION     WITH      GOD.  97 

the  children  of  men,  and  therefore  they  believe  that  he  has 
some  particular  reasons  for  causing  them  to  suffer  their  present 
afflictions.  Job  wished  to  know  why  God  subjected  him  in 
particular  to  such  peculiar  and  severe  trials.  "  I  will  speak  in 
the  bitterness  of  my  soul.  I  will  say  unto  God,  show  me 
wherefore  thou  contendest  with  me."  "  I  was  at  ease,  but  he 
hath  broken  me  asunder ;  he  hath  also  taken  me  by  my  neck, 
and  shaken  me  to  pieces,  and  set  me  up  for  his  mark."  The 
afflicted  often  find  themselves  in  such  darkness,  respecting  the 
divine  conduct  towards  them.  They  cannot  easily  discover 
why  God  should  set  them  as  a  mark,  and  cause  his  sharpest 
arrows  to  pierce  their  hearts.  This  raises  a  strong  desire  to 
talk  with  him  of  his  judgments,  and  search  after  the  causes  of 
their  affliction.  They  know  that  God  is  able  to  turn  their 
attention  to  their  own  hearts  and  conduct,  and  cause  them  to 
read  his  design  in  the  dealings  of  his  providence. 

2.  They  desire  to  converse  with  God  in  his  providence, 
because  they  wish  to  know  how  they  should  feel  and  conduct 
in  their  afflicted  state.  They  know  that  God  takes  peculiar 
notice  of  their  views  and  feelings  under  his  correcting  hand ; 
and  that  they  are  extremely  liable,  either  to  despise  his  chas- 
tenings,  or  to  faint  under  his  rebukes.  This  critical  situation 
naturally  leads  them  to  converse  with  God,  and  seek  for  divine 
light  and  instruction.  There  is  none  who  can  teach  like  God, 
and  who  claims  the  prerogative  of  teaching  his  afflicted  chil- 
dren. "  Thus  saith  the  Lord  thy  Redeemer,  I  am  the  Lord 
thy  God,  which  teacheth  thee  to  profit,  which  leadeth  thee  by 
the  way  that  thou  shouldest  go."  And  when  God  afflicts,  for 
the  benefit  of  the  afflicted,  he  always  means  to  instruct  them. 
Hence  says  the  Psalmist :  "  Blessed  is  the  man  whom  thou 
chastenest,  O  Lord,  and  teachest  him  out  of  thy  law."  While 
God  is  frowning  upon  his  children,  they  wish  to  feel  and 
express  those  filial  affections  which  are  correspondent  to  his 
designs  in  afflicting  them.  This  disposes  them  to  converse 
with  their  heavenly  Father,  and  inquire  how  they  ought  to  feel 
and  speak  and  act,  under  the  tokens  of  his  just  displeasure. 

3.  There  is  another  reason  why  they  wish  to  converse  with 
God  under  their  afflictions,  and  that  is,  because  they  desire  to 
obtain  divine  support  and  consolation.  It  is  natural  for  chil- 
dren to  fly  to  their  earthly  parents  for  comfort  and  relief  when 
they  are  involved  in  danger  or  distress.  And  it  is  no  less  nat- 
ural for  the  children  of  God  to  look  to  him  for  light  and  peace 
in  the  day  of  adversity.  When  denied  of  all  other  support 
and  relief,  they  have  often  found  God  to  be  a  present  help  in 
time  of  trouble.  "  When  he  giveth  quietness,  who  then  can 
make  trouble  ?  and  when  he  hideth  his  face,  who  then  can 

vol.  in.  13 


98 


SERMON     VIII 


behold  him  ? "  This  language  of  Elihu  all  the  children  of 
God  can  adopt.  And  so  can  they  the  language  of  the  prophet, 
when  he  said  to  God,  "  Thou  wilt  keep  him  in  perfect  peace 
whose  mind  is  stayed  on  thee."  They  know  by  past  experi- 
ence, that  in  God's  light,  they  can  see  light ;  and  that,  in  a 
clear  view  of  the  perfection  of  his  nature,  and  the  rectitude  of 
his  government,  their  thoughts  will  be  composed,  and  they  shall 
enjoy  that  peace  which  the  world  cannot  give,  nor  take  away. 

For  these  reasons,  the  children  of  God  naturally  fly  to  him 
in  distress,  and  desire  to  converse  with  him  under  the  dark  and 
distressing  dispensations  of  providence.  It  only  remains  to 
inquire, 

III.  What  methods  they  take  to  converse  with  God  in  time 
of  trouble. 

Though  they  cannot  converse  with  their  Maker  face  to  face, 
as  a  man  converses  with  his  friend,  yet  there  are  various  ways 
in  which  they  may  hold  intercourse  with  their  heavenly  Father, 
whom  they  may  always  see  by  an  eye  of  faith. 

1.  By  meditating  upon  the  history  of  his  providence.  He 
has  been  pleased  to  record  in  his  word  the  most  remarkable 
and  instructive  instances  of  his  conduct  towards  his  peculiar 
and  faithful  friends,  from  age  to  age.  His  afflicted  children 
naturally  turn  their  thoughts  upon  his  dealings  with  those  who 
have  gone  before  them,  through  the  evils  and  dangers  of  this 
evil  world.  They  can  read  the  heart  of  God  towards  his 
friends,  in  his  treatment  of  Abraham,  Isaac  and  Jacob,  of  Joseph 
and  Moses,  of  Job  and  Daniel,  and  of  many  others,  who 
through  faith  and  patience  have  inherited  the  promises.  The 
conduct  of  God  towards  those  ancient  worthies  was  designed 
for  the  learning  and  instruction  of  his  afflicted  friends  in  all 
future  ages.  Hence  David  conversed  with  God  in  his  dark 
and  distressing  hours,  by  a  delightful  meditation  upon  his  works 
of  old.  "  I  will  remember  the  years  of  the  right  hand  of  the 
Most  High.  I  will  remember  the  works  of  the  Lord  :  surely  I 
will  remember  thy  wonders  of  old."  The  apostle  James  di- 
rects christians  to  take  the  same  method  to  converse  with  God, 
and  seek  relief  in  their  troubles.  "  Take,  my  brethren,  the  pro- 
phets who  have  spoken  in  the  name  of  the  Lord,  for  an  exam- 
ple of  suffering  affliction,  and  of  patience.  Ye  have  heard  of 
the  patience  of  Job,  and  have  seen  the  end  of  the  Lord ;  that 
the  Lord  is  very  pitiful  and  of  tender  mercy."  God  has  ex- 
pressed his  paternal  feelings  towards  his  children,  by  the  frowns, 
as  well  as  the  smiles  of  his  providence.  This  Ins  children 
know,  and,  therefore,  spontaneously  turn  to  the  book  of  Job, 
or  to  the  book  of  Psalms,  when  they  find  themselves  involved 
in  darkness  and  affliction.     They  consider  the  word  of  God  as 


COMMUNION     WITH     GOD.  99 

the  proper  medium,  through  which  he  converses  with  them, 
and  they  may  converse  with  him.  And  by  conversing  with 
him  in  this  way  which  he  has  appointed,  they  find  peculiar 
fight  and  instruction.  It  is  the  plain  language  of  his  provi- 
dence, that  he  is  treating  them  just  as  he  has  always  treated  his 
most  sincere  and  cordial  friends ;  which  is  a  consoling  thought 
to  their  troubled  minds. 

2.  Another  method  which  they  take  to  converse  with  God  in 
his  providence  is,  to  review  the  course  of  his  conduct  towards 
themselves  through  all  the  past  scenes  and  stages  of  their  lives. 
By  such  a  review,  they  clearly  perceive  that  God  has  been 
wise  and  gracious  in  all  his  providential  dealings  towards  them. 
They  find  he  has  treated  them  far  better  than  they  have  de- 
served, expected,  or  even  desired  ;  that  what  often  appeared  to 
be  against  them,  eventually  appeared  to  be  for  them  ;  and  that 
afflictions  have  proved  to  be  great  and  distinguishing  favors. 
When  the  children  of  God  are  afflicted,  they  naturally  look 
back  and  meditate  upon  what  they  have  enjoyed  and  suffered 
in  the  course  of  life  ;  and  such  meditation  carries  their  minds 
to  God,  and  fills  them  with  devout  affections.  "  While  I  was 
musing,"  says  the  Psalmist,  "  the  fire  burned."  And  again  he 
says,  "  Unless  the  Lord  had  been  my  help,  my  soul  had  almost 
dwelt  in  silence.  When  I  said,  my  foot  slippeth ;  thy  mercy 
O  Lord,  held  me  up.  In  the  multitude  of  my  thoughts  within 
me,  thy  comforts  delight  my  soul."  While  the  children  of 
God  are  retracing  and  musing  upon  the  foot-steps  of  provi- 
dence, they  hold  an  intimate  and  pleasing  intercourse  with 
their  heavenly  Father.  By  reflecting  upon  his  smiles  and 
frowns,  and  their  own  feelings  under  them,  they  call  into  exer- 
cise hope  and  fear,  love  and  joy,  faith  and  submission,  and  the 
whole  train  of  gracious  affections.  Their  hearts  become  con- 
formed to  the  manifestations  of  God  in  his  providence,  which 
is  the  most  desirable  and  salutary  effect  of  affliction. 

3.  The  children  of  God  never  fail  to  converse  with  God  by 
prayer,  while  they  are  suffering  his  fatherly  chastisements.  For 
this,  they  are  greatly  prepared,  by  musing  on  his  past  and  pres- 
ent dispensations  towards  themselves  and  others.  These  fill 
their  mouths  with  arguments,  and  constrain  them  to  draw  near 
to  God,  and  make  known  their  wants  and  desires,  their  hopes 
and  fears,  by  prayer  and  supplication.  They  have  often  found 
him  to  be  a  present  help  in  time  of  trouble.  They  delight  to 
pour  out  their  hearts  before  him,  as  a  Father  who  is  ready  to 
hear,  and  able  to  relieve.  David  took  this  method  to  converse 
with  God  in  his  afflictions.  "  Hear  my  cry,  O  God  ;  attend 
unto  my  prayer.  From  the  end  of  the  earth  will  I  cry  unto 
thee,  when  my  heart  is  overwhelmed  :  lead  me  to  the  rock  that 


100 


SERMON     VIII 


is  higher  than  I.  My  soul,  wait  thou  only  upon  God :  he  only 
is  my  rock  and  my  salvation."  It  is  by  prayer,  that  God  would 
have  his  children  come  and  converse  with  him,  under  his  cor- 
recting hand.  He  says  in  his  word,  "  Is  any  of  you  afflicted,  let 
him  pray."  And  again,  "  Call  upon  me  in  the  day  of  trouble." 
He  delights  in  the  prayers  of  the  upright.  He  loves  to  hear 
his  afflicted  children  call  upon  his  name  ;  and  they  love  to  un- 
bosom themselves  to  their  heavenly  Father,  and  commit  them- 
selves and  all  their  concerns,  for  time  and  eternity,  to  his  wise 
and  gracious  disposal. 

This  subject  may,  in  the  first  place,  teach  the  children  of 
God  to  restrain  their  unreasonable  expectations  of  outward 
prosperity  in  the  present  life.  They  have  reason  to  expect  less 
prosperity,  and  more  adversity,  than  commonly  falls  to  the  lot 
of  other  men.  God  is  here  preparing  both  the  righteous  and 
the  wicked  for  their  final  state.  Adversity  is  better  suited  than 
prosperity,  to  promote  the  present  holiness  and  future  happi- 
ness of  the  godly  ;  but  prosperity  is  better  suited  than  adversi- 
ty, to  augment  the  present  guilt  and  future  misery  of  the  wick- 
ed. It  was  this  consideration  that  convinced  David  of  the 
propriety  of  the  divine  conduct,  in  sending  prosperity  to  sin- 
ners, and  adversity  to  saints.  "  Truly  God  is  good  to  Israel, 
even  to  such  as  are  of  a  clean  heart.  But  as  for  me,  my  feet 
were  almost  gone  ;  my  steps  had  well-nigh  slipped.  For  I 
was  envious  at  the  foolish,  when  I  saw  the  prosperity  of  the 
wicked.  They  are  not  in  trouble  as  other  men,  neither  are 
they  plagued  like  other  men.  Their  eyes  stand  out  with  fat- 
ness ;  they  have  more  than  heart  could  wish."  "  Behold,  these  are 
the  ungodly,  who  prosper  in  the  world.  Verily,  I  have  cleans- 
ed my  heart  in  vain,  and  washed  my  hands  in  innocency.  For 
all  the  day  long  have  I  been  plagued,  and  chastened  every 
morning.  If  I  say,  I  will  speak  thus  ;  behold  I  should  offend 
against  the  generation  of  thy  children.  When  I  thought  to 
know  this,  it  was  too  painful  for  me  ;  until  I  went  into  the 
sanctuary  of  God  :  then  understood  I  their  end."  Thus  God 
often  grants  the  desires  of  the  wicked,  while  he  sends  leanness 
into  their  souls  ;  but  it  is  through  much  tribulation  that  he 
commonly  conducts  his  children  to  the  kingdom  of  heaven. 
They  have  much  reason,  therefore,  to  expect  that  he  will  re- 
peatedly and  severely  correct  them,  while  he  is  making  them 
meet  to  be  partakers  of  the  inheritance  of  the  saints  in  light. 

In  the  second  place,  this  subject  may  teach  the  godly,  that 
adversity  may  be  much  more  beneficial  to  them  than  pros- 
perity. The  smiles  of  Providence  often  lead  good  men,  as  well 
as  others,  to  be  forgetful  of  God,  unthankful  for  his  mercies, 
and  unfaithful  in  his  service ;  but  the  frowns  of  Providence  are 


COMHUN'ION     WITH     GOD.  101 

directly  suited  to  reclaim  them  from  their  wanderings,  to  in- 
spire them  with  gratitude  for  forfeited  favors,  and  to  awaken 
every  filial  affection  in  their  hearts.  Though  no  chastening  for 
the  present  seems  to  be  joyous,  but  grievous,  yet  it  often  yields 
afterward  the  peaceable  fruit  of  righteousness.  God  often 
comforts  his  mourning  children  with  the  consolations  of  his 
spirit,  and  gives  them  "beauty  for  ashes,  the  oil  of  joy  for 
mourning,  and  the  garment  of  praise  for  the  spirit  of  heavi- 
ness." They  never  enjoy  a  more  favorable  opportunity  of  con- 
versing with  God,  and  of  living  religion,  than  while  they  are 
feeling  the  smart  of  his  fatherly  chastisements. 

In  the  third  place,  this  subject  exhibits  a  peculiar  and  dis- 
tinguishing mark  of  grace,  by  which  every  one  may  determine 
whether  he  is  or  is  not  a  real  child  of  God.  It  is  the  habitual 
disposition  of  the  true  children  of  God  to  converse  with  him 
from  day  to  day,  under  all  the  various  dispensations  of  his 
providence.  They  find  a  peculiar  pleasure  in  tracing  all  the 
good  and  evil  they  experience  to  the  hand  and  heart  of  God, 
and  in  exercising  affections  correspondent  to  his  daily  dispen- 
sations. Enoch  walked  with  God,  and  conversed  with  him  in 
his  providence.  Isaac  meditated  upon  God,  and  conversed 
with  him  in  his  providence.  Moses  lived  as  seeing  God  who 
is  invisible,  and  conversed  with  him  in  his  providence.  David 
kept  himself  in  the  fear  of  God  all  the  day  long,  and  conversed 
with  him  in  his  providence.  And  Jeremiah  expressly  tells  us 
that  he  conversed  with  God  in  his  providence.  Such  a  free, 
familiar  and  habitual  intercourse  with  God  under  his  smiles  and 
frowns,  forms  an  essential  distinction  between  his  children  and 
the  rest  of  the  world.  The  world  say  unto  God,  Depart  from 
us;  we  desire  not  the  knowledge  of  thy  ways;  but  his  children 
say  unto  him,  It  is  good  for  us  to  draw  near  unto  thee,  and  to 
talk  with  thee  of  thy  judgments.  Do  your  hearts,  my  hearers, 
now  approve,  or  reproach  you  ?  Do  they  testify  for,  or  against 
you  ?  Do  you,  or  do  you  not,  habitually  and  delightfully  con- 
verse with  God  in  his  providence  ? 

But  I  must  proceed  no  farther  in  general  reflections  upon  the 
subject.  It  is  time  to  apply  it  more  especially  to  those  who 
are  called  this  day  to  commit  to  the  dust  the  remains  of  their 
dear  deceased  daughter. 

I  know,  my  friends,  that  your  affliction  is  very  great.  You 
have  been  called  to  part  with  your  first-born,  and  very  promis- 
ing child,  in  the  morning  of  her  life,  and  in  the  flower  of  her 
age.*  That  modest  appearance,  that  serious  deportment,  and 
that  maturity  of  thought,  which  she  early  displayed,  could  not 

*  She  had  just  entered  upon  the  eighteenth  year  of  her  age. 


102  SERMON      VIII. 

fail  of  attracting  a  large  share  of  your  parental  affections.*  But 
neither  your  attachment  to  her,  nor  her  attachment  to  you,  could 
preserve  her  much  desired  life.  She  is  gone  to  that  world  from 
which  she  will  never  return.  The  decease  of  such  a  lovely  and 
beloved  youth,  is  one  of  the  most  dark  and  distressing  dispen- 
sations of  Providence.  This  calls  you  to  plead  with  God,  and 
talk  with  him  of  his  judgments.  While  you  feel  the  rod  of 
correction,  you  will  seriously  and  attentively  consider  who  has 
appointed  it.  The  God  who  gave  you  your  daughter,  has 
taken  her  away.  The  God  to  whom  you  dedicated  your 
daughter,  has  taken  her  away.  The  God  to  whom  you  have 
devoted  yourselves  and  all  that  you  have,  has  taken  her  away. 
The  God  who  has  a  right  to  do  what  he  will  with  his  own,  has 
taken  her  away.  He  clearly  foresaw  all  the  consequences 
which  would  flow  from  this  early  death,  to  you,  and  to  your 
child,  both  in  time  and  eternity.  And  in  the  full  view  of  all 
these  things,  he  has  seen  fit  to  do  what  he  has  done.  His 
reasons  have  forestalled  all  your  objections  ;  and  could  you  dis- 
cover them  now,  they  would  completely  convince  you  of  the 
wisdom  and  goodness,  as  well  as  rectitude,  of  his  conduct. 
But  what  you  know  not  now,  you  shall  know  hereafter.  In 
the  mean  time,  it  becomes  you  to  submit  your  understanding 
to  his  understanding,  and  your  will  to  his  will,  and  to  say  in 
the  language  of  the  prophet,  "  Righteous  art  thou,  O  Lord, 
when  we  plead  with  thee,  and  when  we  talk  with  thee  of  thy 
judgments."  By  thus  submissively  and  delightfully  conversing 
with  God,  under  his  bereaving  hand,  you  may  derive  greater 
comfort  and  consolation  than  can  be  derived  from  the  enjoy- 
ment of  sons  or  of  daughters.  Though  God  has  dried  up  one 
stream  of  happiness,  yet  he  appears  to  you  the  fountain. 
Though  he  has  taken  away  your  child,  yet  he  offers  you  him- 
self. Cast  your  cares  and  burdens  upon  the  Lord,  and  he  will 
sustain  you.  The  Lord  hath  smitten,  but  he  will  bind  you  up. 
The  Lord  hath  torn,  but  he  will  heal  you.  He  is  giving  you  a 
peculiar  opportunity  to  display  your  love,  your  faith,  your  sub- 
mission, and  all  the  beauties  of  the  christian  character.  Draw 
near  to  him,  and  he  will  draw  near  to  you.  Pour  out  your 
hearts  before  him,  and  he  will  pour  out  his  spirit  upon  you, 

*  She  was,  from  her  childhood,  given  to  reading  and  thinking  upon  religious 
subjects  ;  but  when  she  found  her  health  declining,  she  manifested  a  deeper  con- 
cern about  the  salvation  of  her  soul.  Though  she  never  pretended  to  be  free  from 
doubts  and  fears  respecting  her  spiritual  state,  yet  she  sometimes  expressed  such 
views  and  feelings  as  might  be  justly  considered  as  evidential  of  a  change  of 
heart.  Being  questioned  whether  she  thought  she  could  be  happy  in  the  presence 
of  God,  in  the  company  of  saints  and  angels,  and  in  the  employments  of  heaven, 
she  humbly  replied,  she  thought  she  could  enjoy  perfect  satisfaction  in  the 
presence,  contemplation  and  fruition  of  such  holy  and  heavenly  objects. 


COMMUNION     WITH     GOD.  103 

and  grant  you  inward  comfort  according  to  your  trouble,  and 
cause  this  light  affliction  to  work  for  you  a  far  more  exceeding 
and  eternal  weight  of  glory. 

May  this  first  breach  in  your  large  and  rising  family  be  sanc- 
tified to  all  of  them  who  are  capable  of  taking  notice  of  their 
loss,  and  of  remembering  the  sickness  and  death  of  their  dear, 
departed  sister.  May  their  young  and  tender  hearts  be  deeply 
affected  with  a  sense  of  their  own  frailty  and  mortality,  and  of 
the  distinguishing  goodness  of  God  in  giving  them  farther 
opportunity  to  prepare  for  a  sick  and  dying  hour.  They  know 
not  which  of  their  names  stands  next  in  death's  commission. 
This  first  death  in  this  numerous  family  is  a  loud  call  to  the 
rest  to  be  ready  also.  May  they  remember  their  Creator  in 
the  days  of  their  youth.  Let  them  not  put  far  away  the  evil 
day;  it  may  be  near.  Their  sister  will  never  return  to  them, 
but  they  may  soon  be  called  to  go  to  her.  And  wmether  their 
lives  shall  be  shortened  or  lengthened,  let  them  walk  in  that 
strait  and  narrow  way  which  leads  to  everlasting  life. 

May  this  solemn  instance  of  mortality  deeply  affect  the 
youth  in  this  place.  One  of  your  number  is  gone,  and  you 
know  not  how  soon  some  of  you  may  be  called  to  follow. 
Are  any  of  you  ready  ?  Have  any  of  you  made  your  peace 
with  God  ?  Have  any  of  you  put  away  vain  thoughts  and 
become  sober-minded  ?  Do  any  of  you  converse  with  God, 
and  call  upon  his  name  every  day,  for  sparing  and  pardoning 
mercy  ?  If  you  still  cast  off  fear,  and  restrain  prayer  before 
God,  and  walk  in  the  way  of  your  hearts,  and  in  the  sight  of 
your  eyes,  you  are  treasuring  up  wrath  against  the  day  of 
wrath,  and  ripening  fast  for  ruin.  O  that  you  would  be  wise, 
that  you  would  understand  this,  that  you  would  consider,  and 
before  it  be  too  late,  prepare  for  your  latter  end ! 

May  we  all,  of  every  age,  character,  and  condition,  remem- 
ber that  the  grave  is  our  house,  and  that  death  is  on  its  way  to 
meet  us.  May  we  day  by  day  fulfil  the  duties  of  the  day, 
converse  with  God  in  his  providence,  and  prepare  to  close  a 
useful  life  with  a  peaceful  death,  and  to  exchange  a  scene  of 
sorrow  for  a  world  of  joy.     Amen. 


SERMON    IX. 


FUTURE  STATE  OF  CHRISTIANS. 

FUNERAL  OF  MRS.  ESTHER  WILDER,  WIFE  OF  REV.  JOHN  WILDER,  OF  ATTLE 
BOROUGH,  WHO  DIED  JANUARY  19,  1811,  IN  HER  42nd  YEAR. 


Beloved,  now  are  we  the  sons  of  God,  and  it  doth  not  yet  appear  -what  we  shall 

be  ;    but  we  know  that,  when  he  shall  appear,  we  shall  be  like 

him  ;  for  we  shall  see  him  as  he  is.  —  1  John,  iii.  2. 

As  the  men  of  the  world  were  ignorant  of  the  true  character 
of  Christ,  and  treated  him  with  disdain  and  contempt,  so  they 
have  viewed  and  treated  his  faithful  followers  in  the  same 
manner  ever  since.  But  the  Lord  knoweth  them  that  are  his, 
and  the  time  is  coming  when  he  will  cause  them  to  appear  in 
all  the  beauties  of  holiness,  and  in  the  full  enjoyment  of  an 
exceeding  and  eternal  weight  of  glory.  The  apostle,  therefore, 
in  this  epistle,  which  he  wrote  for  the  consolation  of  christians 
in  the  present  life,  assures  them  that  they  are  the  objects  of 
God's  peculiar  favor,  and  that  he  intends  to  distinguish  them 
with  the  highest  marks  of  his  paternal  affections.  But  he 
directs  them  to  draw  their  present  comfort  from  the  hopes  of  a 
future  and  better  state  beyond  the  grave.  "  Behold,  what  man- 
ner of  love  the  Father  hath  bestowed  upon  us,  that  we  should 
be  called  the  sons  of  God.  Therefore  the  world  knoweth  us 
not,  because  it  knew  him  not.  Beloved,  now  are  we  the  sons 
of  God,  and  it  doth  not  yet  appear  what  we  shall  be :  but  we 
know  that,  when  he  shall  appear,  we  shall  be  like  him ;  for  we 
shall  see  him  as  he  is."  These  words  equally  apply  to  the 
children  of  God  in  every  age,  and  afford  them  the  same  ground 
of  consolation  under  all  the  trials  and  afflictions  which  they 
are  called  to  experience,  while  passing  through  this  present  evil 
world. 

Agreeably  to  the  letter  and  spirit  of  the  text,  I  shall  consider, 


FUTURE     STATE     OP     CHRISTIANS.  105 

I.  The  character  of  the  children  of  God. 

II.  What  they  do  not  know  concerning  themselves  in  a  fu- 
ture state. 

III.  What  they  do  know  concerning  themselves  in  that  state. 
I.  We  are  to  consider  the  character  of  the  children  of  God. 

All  the  children  of  men  are,  in  one  sense,  the  children  of  God, 
and  are  called  his  offspring ;  but  the  apostle,  in  the  text  and 
preceding  verse,  is  speaking  of  real  christians,  whom  he  means 
to  distinguish  from  the  rest  of  the  world,  by  the  endearing  ap- 
pellation of  the  sons  of  God.  "  Behold,  what  manner  of  love 
the  Father  hath  bestowed  upon  us,  that  we  should  be  called 
the  sons  of  God.  Therefore  the  world  knoweth  us  not,  be- 
cause it  knew  him  not.  Beloved,  now  are  we  the  sons  of 
God,"  that  is,  in  distinction  from  the  world,  who  know  us  not. 
The  primary  ground  upon  which  real  christians  are  denomina- 
ted the  children  of  God,  is  the  renovation  of  their  hearts,  by 
which  they  partake  of  the  divine  nature,  and  become  trans- 
formed into  the  divine  image.  The  apostle  says  in  the  last 
verse  of  the  preceding  chapter,  "  If  ye  know  that  he  is 
righteous,  ye  know  that  every  one  that  doeth  righteousness  is 
born  of  him."  And  in  his  gospel  he  says,  "  Christ  came  to  his 
own,  but  his  own  received  him  not.  But  as  many  as  received 
him,  to  them  gave  he  power  to  become  the  sons  of  God,  even 
to  them  that  believe  on  his  name :  which  were  born  not  of 
blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of  man,  but 
of  God."  All  men  are  naturally  enemies  to  God,  and  will 
never  feel  and  act  like  dutiful  children  towards  him,  until  he 
renews  their  hearts,  and  gives  them  the  spirit  of  adoption. 
And  it  is  this  filial  spirit,  which  forms  all  the  beautiful  and 
amiable  traits  in  the  christian  character. 

1.  It  disposes  the  children  of  God  to  love  him  with  an  ardent 
and  supreme  affection.  While  they  feel  the  spirit  of  adoption, 
they  are  ready  to  cry,  "Abba,  Father,"  and  to  say  from  the 
heart,  "  Whom  have  we  in  heaven  but  thee  ?  and  there  is  none 
upon  earth  that  we  desire  besides  thee."  As  dutiful  children 
love  their  parents  more  than  any  other  of  their  earthly  relatives 
or  friends,  so  the  children  of  God  give  him  the  supreme  place 
in  their  affections.  They  love  him  more  than  father  or  mother, 
brother  or  sister,  son  or  daughter,  or  any  other  earthly  or  heav- 
enly object.  Being  born  of  God,  they  experimentally  know 
the  supreme  glory  and  moral  excellence  of  their  heavenly 
Father.  "  For  love  is  of  God,  and  every  one  that  loveth  is 
born  of  God,  and  knoweth  God.  God  is  love :  and  he  that 
dwelleth  in  love,  dwelleth  in  God,  and  God  in  him."  In  the 
exercise  of  a  filial  spirit,  the  children  of  God  feel  as  he  feels, 
and  love  him  supremely  for  that  pure,  perfect,  disinterested 

VOL.    III.  14 


106  SERMON     IX. 

love,  which  renders  him  infinitely  worthy  of  the  supreme  affec- 
tion of  all  his  intelligent  creatures. 

2.  This  same  filial  spirit  disposes  them  to  love  the  Lord 
Jesus  Christ  in  sincerity,  and  to  believe  in  him  alone  for  salva- 
tion. Their  love  to  the  Father  is  inseparably  connected  with 
love  to  the  Son.  So  our  Saviour  repeatedly  said  to  the  Jews : 
"  If  God  were  your  Father,  ye  would  love  me :  for  I  proceeded 
forth  and  came  from  God ;  neither  came  I  of  myself,  but  he 
sent  me."  Again  he  said,  "  It  is  written  in  the  prophets,  And 
they  shall  all  be  taught  of  God.  Every  man  therefore  that 
hath  heard  and  learned  of  the  Father  cometh  unto  me."  None 
will  come  to  the  Son  for  life,  until  they  are  taught  of  the  Father 
that  they  deserve  to  die ;  but  when  they  have  learned  of  him 
that  they  are  wretched,  and  miserable,  and  poor,  and  blind,  and 
naked,  and  that  there  is  no  other  name  than  that  of  Christ 
under  heaven  given  among  men  whereby  they  can  be  saved, 
they  are  prepared  to  feel  their  perishing  need  of  his  atonement 
for  sin.  And  as  soon  as  the  love  of  the  Father  is  shed  abroad 
in  their  hearts,  they  will  love  his  Son,  and  believe  in  him  alone 
for  pardon  and  salvation.  All  the  children  of  God,  therefore, 
are  believers  in  Christ.  They  love  and  honor  the  Son  as  they 
love  and  honor  the  Father.  They  are  united  to  the  Son,  as 
the  branches  are  united  to  the  vine,  and  as  the  members  are 
united  to  the  body.  In  a  word,  they  are  one  with  the  Son,  as 
he  is  one  with  the  Father. 

3.  A  filial  spirit  unites  all  the  children  of  God  to  one 
another.  The  spirit  of  adoption  is  a  spirit  of  union  among  all 
the  household  of  faith.  Those  who  love  their  heavenly  Father 
love  all  his  children,  who  bear  his  image  and  possess  his  spirit. 
Our  Saviour  makes  mutual  love  among  his  followers  the  infal- 
lible mark  of  their  sincerity.  "  By  this  shall  all  men  know  that 
ye  are  my  disciples,  if  ye  have  love  one  to  another."  And  he 
says  again,  "  This  is  my  commandment,  That  ye  love  one 
another,  as  I  have  loved  you."  His  beloved  apostle  John  well 
remembered  this  precept,  and  would  have  his  christian  brethren 
remember  it.  "  This,"  says  he,  "  is  the  message  that  ye  heard 
from  the  beginning,  That  we  should  love  one  another."  And 
again  he  says,  "  This  commandment  have  we  from  him,  That 
he  who  loveth  God  love  his  brother  also."  In  the  lively  exer- 
cise of  this  truly  christian  spirit,  he  goes  on  to  say,  "  Beloved, 
let  us  love  one  another,  for  love  is  of  God.  —  Beloved,  if  God 
so  loved  us,  we  ought  also  to  love  one  another.  —  If  a  man 
say,  I  love  God,  and  hateth  his  brother,  he  is  a  liar :  for  he  that 
loveth  not  his  brother  whom  he  hath  seen,  how  can  he  love 
God  whom  he  hath  not  seen  ?  —  Whosoever  believeth  that 
Jesus  is  the  Christ,  is  born  of  God :     And   every  one   that 


FUTURE     STATE     OF     CHRISTIANS.  107 

loveth  him  that  begat,  loveth  him  also  that  is  begotten  of  him." 
"  By  this  we  know  that  we  love  the  children  of  God."  Where 
can  you  find  a  family  of  children,  who  are  cordially  attached 
to  their  parents,  that  are  not  sincerely  attached  to  each  other,  in 
mutual  affection  ?  A  filial  spirit  towards  God  is  always  a  fra- 
ternal spirit  towards  the  sons  of  God,  and  causes  them  to  feel 
like  David  and  Jonathan,  who  loved  one  another  as  their  own 
souls. 

4.  A  filial  spirit  is  a  spirit  of  grace  and  of  supplication.  It 
disposes  the  children  of  God  to  pray  as  Christ  teaches  them  to 
pray,  saying,  "  Our  Father,  who  art  in  heaven,  Hallowed  be 
thy  name  ;  Thy  kingdom  come,  Thy  will  be  done  in  earth  as  it 
is  in  heaven."  It  sweetly  constrains  them  to  cry,  Abba,  Fa- 
ther :  and,  by  prayer  and  supplication  with  thanksgiving,  to 
make  known  their  requests  unto  him,  who  is  able  and  ready  to 
do  more  abundantly  than  they  are  able  to  ask  or  think.  They 
feel  a  holy  freedom  and  humble  boldness  in  addressing  the 
throne  of  grace,  and  in  pleading,  with  fervency  and  importu- 
nity, for  every  temporal  and  spiritual  blessing,  which  they  need 
from  day  to  day  and  from  time  to  time.  As  dutiful  children 
repair  to  their  kind  and  tender  parents  to  gratify  their  reason- 
able desires,  so  the  children  of  God  continually  call  upon  him 
to  give  them  every  good  and  perfect  gift,  which  he  may  see  fit 
to  bestow.     I  must  add  farthermore, 

5.  That  a  filial  spirit  towards  God  disposes  his  children  to 
obey  all  his  commands.  Children,  who  love  their  parents, 
always  take  pleasure  in  obeying  their  will.  Just  so  the  chil- 
dren of  God  esteem  his  precepts  concerning  all  things  to  be 
right,  and  find  a  pleasure  in  performing  the  duties  which  he 
has  enjoined  upon  them.  They  delight  to  do  his  will,  and  his 
law  is  in  their  hearts.  They  mean  to  express  their  love  to  him 
in  all  the  various  ways  which  he  has  pointed  out  in  his  word, 
and  to  discharge  every  duty  which  they  owe  to  him,  to  their 
fellow  creatures,  and  to  themselves.  They  mean  to  walk  in 
all  the  commandments  and  ordinances  of  the  Lord  blameless. 
They  live  in  the  habitual  practice  of  reading  his  word,  keeping 
his  Sabbath,  attending  public  worship,  and  doing  to  all  as  they 
would  that  all  should  do  them.  Whether  they  eat  or  drink,  or 
whatsoever  they  do,  they  mean  to  do  all  to  his  glory.  It  is 
their  sincere  desire  to  be  followers  of  God,  as  dear  children ; 
to  walk  worthy  of  the  vocation  wherewith  they  are  called ;  and 
to  let  their  light  so  shine  before  men,  that  they  may  see  their 
good  works,  and  glorify  their  Father  who  is  in  heaven.  Such 
are  the  genuine  effects  of  a  filial  spirit,  which  forms  the  excel- 
lent character  of  the  children  of  God.     Let  us  next  consider, 

II.  What  they  do  not  know  concerning  themselves  in  a 


108 


SERMON     IX 


future  state.  The  apostle  freely  allows,  that  so  long  as  they 
live  in  this  world,  they  do  not  know  what  they  shall  be  in 
another.  "  Beloved,  now  are  we  the  sons  of  God,  and  it  doth 
not  yet  appear  what  we  shall  be."  Though  the  children  of 
God  know  themselves  to  be  such,  yet  they  find  something 
dark  and  inconceivable,  in  respect  to  their  existence  in  the 
world  of  spirits.  It  doth  not  appear  to  them  at  present,  what 
they  shall  be  hereafter.  God  has  been  pleased  to  hide  eternity 
from  the  view  of  all  the  living,  by  a  thick  and  impenetrable 
covering.  He  challenged  Job  to  discover  what  he  had  himself 
concealed  upon  this  awful  subject.  "  Have  the  gates  of  death 
been  opened  unto  thee  ?  or  hast  thou  seen  the  doors  of  the 
shadow  of  death?"  The  children  of  God  are  profoundly 
ignorant  of  some  things  respecting  their  future  state.  I  will 
mention  two  or  three  particulars. 

1.  They  are  wholly  unacquainted  with  the  means  by  which 
they  shall  perceive  either  material  or  spiritual  objects,  after 
they  have  lost  their  bodily  senses.  Heaven  is  full  of  great  and 
glorioiis  objects.  Christ  is  there,  Enoch  is  there,  and  Elijah 
is  there,  clothed  in  material  bodies.  There  is  also  an  innumer- 
able company  of  angels  and  of  the  spirits  of  just  men  made 
perfect  there.  These  holy  and  happy  beings  are  undoubtedly 
visible  to  each  other.  But  how  they  become  visible  to  one 
another,  it  is  utterly  beyond  our  present  power  to  conceive. 
They  cannot  discover  each  other  intuitively,  as  God  sees  all 
his  creatures  in  all  parts  of  his  vast  dominions,  at  one  clear, 
comprehensive  view.  There  must  be  some  medium  of  per- 
ception to  all  created  spirits ;  but  we  can  form  no  idea,  in  the 
present  state,  what  that  medium  is,  by  which  the  unbodied 
spirits  of  the  children  of  God  discover  the  beings  and  objects 
of  the  invisible  world, 

2.  It  is  no  less  dark  and  mysterious  how  they  will  converse 
with  one  another,  and  with  the  heavenly  hosts,  after  they  leave 
these  mortal  bodies.  We  may  presume  that  all  the  inhabitants 
of  heaven  are  able  to  communicate  their  thoughts,  their  views 
and  feelings,  to  each  other,  in  the  most  easy,  clear  and  perfect 
manner.  They  have  no  occasion  for  the  least  reserve  in  lay- 
ing open  their  minds,  and  expressing  every  affection  of  their 
perfectly  holy  and  friendly  hearts.  And  though  there  may  be 
seasons  of  profound  silence  in  heaven,  yet  we  have  good  rea- 
son to  believe  that  most  of  their  time  is  delightfully  employed 
in  conversing  upon  the  most  glorious  and  important  subjects. 
But  it  is  altogether  beyond  our  present  power  to  conceive  by 
what  medium  or  language  they  hold  a  free  and  mutual  inter- 
course. The  difficulty  increases,  when  we  reflect  upon  the 
great  diversity  of  languages  in  this  world,  and  the  various  means 


FUTURE     STATE     OF     CHRISTIANS.  109 

that  are  used  to  convey  and  receive  ideas  and  sentiments  in 
the  present  state.  For  we  must  suppose  that  in  heaven  there 
is  but  one  medium  of  conversing,  which  is  common  to  the 
great  Mediator,  to  angels,  and  to  men  of  all  nations,  and 
which  can  be  immediately  understood  by  every  human  soul, 
upon  its  first  arrival  in  the  kingdom  of  glory.  I  will  observe 
only  once  more, 

3.  Upon  this  dark  side  of  the  subject,  that  the  children  of 
God  must  remain  totally  ignorant  in  this  life,  how  they  shall 
arrive  in  heaven,  and  how  they  shall  move  from  place  to  place, 
after  they  arrive  there.  Our  Lord  has  told  us,  that  there  are 
many  mansions  in  heaven,  which  plainly  implies  that  all  the 
inhabitants  do  not  always  dwell  together,  but  are  sometimes 
locally  separated  from  each  other,  by  different  apartments  in 
their  Father's  house.  And  if  this  be  true,  then  they  will  have 
frequent  occasions  of  passing  from  mansion  to  mansion,  and 
from  one  situation  to  another,  in  order  to  pursue  the  employ- 
ments and  enjoy  the  blessedness  of  the  heavenly  world.  But 
how  they  will  be  able,  with  ease  and  celerity,  to  traverse  the  im- 
mense circuit  of  heaven,  and  see  the  various  situations  of  the 
innumerable  multitudes  of  holy  and  happy  creatures,  we  must 
continue  ignorant  until  our  great  and  last  change.  Many  other 
things  might  be  mentioned,  which  we  cannot  know  this  side 
of  eternity.  But  as  God  has  seen  fit  to  conceal  them  from  his 
children,  they  may  rest  satisfied  that  it  is  best  they  should  re- 
main in  ignorance,  until  they  arrive  at  that  world  where  they 
shall  see  as  they  are  seen,  and  know  as  they  are  known.  Their 
present  ignorance  of  what  they  shall  be,  is  undoubtedly  design- 
ed to  try  their  faith  and  confidence  in  God,  and  to  teach  them 
entire  submission  to  his  disposing  will.  Let  us  now  turn  our 
attention  to  brighter  prospects,  and  consider, 

III.  What  the  children  of  God  do  know  concerning  them- 
selves in  a  future  state.  The  apostle  confidently  asserts  that 
they  are  not  altogether  ignorant  of  what  they  shall  be  when 
they  shine  forth  in  the  kingdom  of  their  Father.  "  But  we 
know  that,  when  he  shall  appear,  we  shall  be  like  him ;  for  we 
shall  see  him  as  he  is."  It  may  seem  by  this  mode  of  expres- 
sion, that  the  children  of  God  shall  not  know  what  they  shall 
be,  until  the  day  of  judgment.  "  But  we  know  that,  when  he 
shall  appear,"  &c.  This  branch  of  the  text  might  have  been 
rendered,  "  when  it  shall  appear."  That  is,  when  our  state 
shall  appear,  then  we  shall  know  that  we  shall  be  like  him ; 
for  we  shall  see  him  as  he  is.  But  our  state  will  appear  as 
soon  as  we  leave  the  world,  and  long  before  the  great  and  last 
day.     This  leads  me  to  observe, 

1.  That  the  children  of  God  do  now  know  where  they  shall 


110 


SERMON     IX 


be  hereafter.  Divine  inspiration  assures  them  that,  when  they 
die,  "  Then  shall  the  dust  return  to  the  earth  as  it  was ;  and 
the  spirit  shall  return  unto  God  who  gave  it."  The  prophet, 
speaking  of  the  death  of  the  righteous,  says,  "  They  shall  enter 
into  peace."  Our  Saviour  told  his  disciples,  for  their  consolation, 
when  he  was  going  to  leave  them,  "  In  my  Father's  house  are 
many  mansions  :  if  it  were  not  so,  I  would  have  told  you.  I 
go  to  prepare  a  place  for  you,  that  where  I  am,  there  ye  may 
be  also."  And  when  he  was  expiring  on  the  cross,  he  gracious- 
ly declared  to  the  poor  penitent,  believing  malefactor,  "  This 
day  shalt  thou  be  with  me  in  paradise."  He  represented  the 
departed  spirit  of  Lazarus,  as  being  carried  by  angels  into 
Abraham's  bosom.  The  primitive  christians  used  to  say,  "We 
are  confident,  and  willing  rather  to  be  absent  from  the  body, 
and  present  with  the  Lord."  Paul,  who  taught  this  doctrine, 
firmly  believed  it.  "  For,"  says  he,  "  I  am  in  a  strait  betwixt  two, 
having  a  desire  to  depart,  and  to  be  with  Christ ;  which  is  far 
better."  And  we  are  expressly  told,  that  "  the  general  assembly 
and  church  of  the  first-born  "  in  heaven,  is  composed  of  "  the 
spirits  of  just  men  made  perfect."  Among  these  we  find  Enoch, 
Abraham,  Isaac,  Jacob,  Moses  and  Elias,  mentioned  by  name. 
Indeed,  we  have  abundant  evidence  to  believe  that  all  who 
have  died  in  the  Lord  are  now  in  heaven  with  their  divine 
Redeemer.  Notwithstanding  all  that  has  been  said  about  the 
soul's  sleeping  between  death  and  the  resurrection,  and  about 
this  world's  being  the  final  abode  of  the  blessed,  the  children 
of  God  may  be  assured  that  heaven  will  be  the  place  of  their 
eternal  residence,  whither  their  souls  shall  be  safely  conducted 
as  soon  as  they  shall  drop  their  clayey  tabernacles. 

2.  They  know  in  this  world  what  manner  of  persons  they 
shall  be  in  the  next.  In  this  world,  they  resemble  God,  in 
some  measure ;  but  in  that  which  is  to  come,  they  shall  be  en- 
tirely conformed  to  his  moral  image.  "  But  we  know,"  says 
the  apostle,  "  that  when  he  shall  appear,  we  shall  be  like  him." 
The  children  of  God  are  in  a  state  of  progression.  Their  path 
is  like  the  rising  sun,  which  shines  brighter  and  brighter  unto 
the  perfect  day.  The  word  of  God  and  the  ordinances  of  the 
gospel  are  calculated  and  designed,  to  promote  their  spiritual 
edification,  and  carry  them  forward  in  their  christian  course, 
until  they  arrive  at  sinless  perfection.  Accordingly,  we  read, 
"  Christ  loved  the  church,  and  gave  himself  for  it,  that  he  might 
sanctify  and  cleanse  it  with  the  washing  of  water  by  the  word, 
that  he  might  present  it  to  himself  a  glorious  church,  not  having 
spot  or  wrinkle  or  any  such  thing ;  but  that  it  should  be  holy 
and  without  blemish."  As  soon  as  the  sons  of  God  shall  reach 
the  heavenly  world,  they  will  be  perfectly  purified  from  all 


FUTURE     STATE     OF     CHRISTIANS.  Ill 

moral  pollution,  and  never  have  another  sinful  emotion  or  exer- 
cise of  heart.  They  will  be  holy  as  God  is  holy,  and  perfect 
as  he  is  perfect.  They  know,  therefore,  that  when  that  which 
is  ^perfect  is  come,  then  that  which  is  in  part  shall  be  done 
away.     Hence, 

3.  They  know  that  when  they  shall  leave  this  present  evil 
world,  they  shall  be  completely  blessed.     For, 

In  the  first  place,  their  moral  likeness  to  God  will  give  them 
as  clear  and  full  knowledge  of  all  the  divine  perfections  and 
conduct,  as  their  limited  capacities  will  admit.  This  is  plainly 
asserted  in  the  text.  "  But  we  know  that,  when  he  shall  appear, 
we  shall  be  like  him ;  for  we  shall  see  him  as  he  is."  Seeing 
here  signifies  knowing,  and  seeing  God  as  he  is,  signifies 
knowing  him  clearly  and  fully,  without  the  least  error  or  mis- 
take. In  this  world,  the  children  of  God  see  him  through  a 
glass  darkly,  but  in  the  next,  they  will  see  him  face  to  face. 
Their  present  ignorance  of  him  chiefly  arises  from  the  contra- 
riety of  their  hearts  to  his  great  and  amiable  character ;  but 
when  they  shall  become  perfectly  conformed  to  his  moral  image, 
they  will  naturally  see  him  as  he  is,  and  have  a  clear,  just  and 
full  view  of  all  the  displays  which  he  has  made  of  himself. 
Such  knowledge  David  expected  to  derive  from  his  future  con- 
formity of  heart  to  God.  "  I  will  behold  thy  face  in  righteous- 
ness ;  I  shall  be  satisfied  when  I  awake  in  thy  likeness."  And 
our  Lord  declared,  "  Blessed  are  the  pure  in  heart :  for  they 
shall  see  God."  When  the  children  of  God  become  perfectly 
like  him  in  holiness,  they  will  delight  to  contemplate  upon  all 
his  works  of  creation,  providence  and  grace,  and  to  discover 
more  and  more  of  the  connection,  the  harmony,  the  wisdom 
and  benevolence,  which  run  through  the  whole.  As  soon  as 
the  blindness  of  their  hearts  is  completely  removed,  the  eyes  of 
their  understanding  will  be  opened  to  see  that  "  the  Lord  is 
righteous  in  all  his  ways,  and  holy  in  all  his  works."  This  will 
clear  up  the  dark  and  mysterious  dispensations  of  providence 
towards  themselves  and  others,  rectify  their  former  errors  and 
misapprehensions,  and  pour  into  their  holy  and  enlarged  minds 
a  flood  of  light  and  joy.  And  these  holy  and  beatific  views  of 
God  will  prepare  them, 

In  the  next  place,  for  all  the  services  and  employments  of 
the  heavenly  world.  As  their  knowledge  of  God  increases, 
their  hearts  will  be  enlarged  in  his  holy  and  reasonable  service. 
They  will  be  as  willing  to  serve  and  glorify  God,  as  the  angels 
of  light.  They  will  cheerfully  unite  with  the  heavenly  hosts 
in  all  their  acts  of  homage,  adoration  and  praise.  They  will 
never  be  weary,  as  they  were  in  this  world,  in  the  duties  of 
devotion  ;  but  will  joyfully  join  those  pure  and  perfect  spirits, 


112  SERMON     IX. 

who  rest  not  day  and  night,  in  celebrating  the  astonishing  dis- 
plays of  divine  glory. 

Finally,  their  perfect  likeness  to  the  Deity  will  prepare  them 
for  the  full  and  everlasting  enjoyment  of  him.  While  they 
love  him  for  every  perfection  of  his  nature,  for  every  work  of 
his  hands,  for  every  dispensation  of  his  providence,  for  every 
act  of  his  grace,  and  even  for  every  display  of  his  justice,  they 
must  necessarily  derive  complete  satisfaction  from  every  being, 
and  creature,  and  object,  in  the  universe.  And  this  satisfaction 
must  be  raised  to  perfect  felicity,  by  knowing  that  they  are 
greatly  beloved  by  their  Creator,  their  Redeemer,  their  Sancti- 
fier,  and  all  their  holy  fellow  creatures  in  heaven.  Such  mu- 
tual love  between  God  and  the  children  of  God,  will  be  the 
consummation  of  their  blessedness.  And  surely  this  is  enough 
for  them  to  know,  before  they  have  finished  their  course,  and 
are  prepared  to  take  possession  of  the  inheritance  of  the  saints 
in  light. 

It  now  remains  to  improve  and  to  apply  the  subject. 

1.  It  appears  from  what  has  been  said,  that  all  the  knowl- 
edge which  christians  have  of  themselves  in  a  future  state,  they 
wholly  derive  from  divine  revelation.  The  gospel,  which 
has  brought  life  and  immortality  to  light,  teaches  them  that  af- 
ter they  leave  the  body  they  shall  exist ;  that  they  shall  be  where 
God  is ;  that  they  shall  be  like  him ;  that  they  shall  see  him  as 
he  is,  and  be  happy ;  but  they  could  never  have  discovered 
these  things  by  the  mere  light  of  nature.  This  is  evident  from 
their  total  ignorance  of  every  thing  respecting  their  future  state, 
which  God  has  not  revealed  in  his  word.  They  have  no 
knowledge  of  the  means  by  which  they  shall  be  able  to  move, 
to  see,  or  to  converse,  in  the  world  of  spirits.  And  in  respect 
to  these  things,  all  the  rest  of  mankind  are  equally  ignorant, 
though  some  have  exerted  all  their  intellectual  powers  and  fac- 
ulties to  discover  them.  Christians  are  entirely  indebted  to 
divine  revelation  for  all  that  they  know  about  the  invisible 
world,  more  than  those  who  are  sitting  in  the  region  of  the 
shadow  of  death.  The  apostle  hence  concludes,  that  if  they 
could  once  lose  their  belief  of  the  gospel,  they  would  thereby 
lose  all  their  hopes  of  future  happiness,  and  become  of  all  men 
the  most  miserable.  This  is  a  good  reason  why  David  and  all 
good  men  should  so  highly  venerate  and  esteem  the  word  of 
God,  which  contains  such  important  truths,  and  opens  such 
glorious  prospects  beyond  the  grave. 

2.  We  may  learn  from  what  has  been  said,  why  some  chris- 
tians die  in  so  much  light  and  joy,  and  some  in  so  much 
darkness  and  distress.  Some  of  the  patriarchs,  and  some  of 
the  apostles,  died  in  the  lively  exercises  of  faith  and  hope.    They 


FUTURE     STATE     OF     CHRISTIANS.  113 

believed  what  God  had  revealed  concerning  the  holiness  and 
happiness  of  heaven ;  they  beheld  the  promises  afar  off,  and 
embraced  them.  And  some  christians,  since  their  days,  have 
died  in  the  same  believing  and  joyful  manner.  They  have 
felt  and  conversed  like  Jacob,  and  Joseph,  and  David,  and 
Simeon,  and  Paul,  in  the  near  and  full  view  of  eternity.  They 
have  looked  upon  the  bright  side  of  death,  which  banished  all 
gloomy  and  distressing  apprehensions  of  the  king  of  terrors. 
And  it  appears  from  what  christians  do  or  may  know  about 
their  future  state,  that  they  may  see  something  worth  dying  for, 
and  really  desire  to  be  absent  from  the  body,  that  they  may  be 
present  with  the  Lord.  They  may,  like  Stephen,  have  such 
views  of  Christ  and  of  the  glories  of  heaven,  as  to  fear  no  evil 
in  passing  through  the  dark  valley,  and  exchanging  time  for 
eternity.  But  such  triumphant  deaths  have  always,  perhaps, 
been  very  rare.  More  generally,  real  christians  approach  the 
grave,  and  the  borders  of  the  invisible  world,  with  a  fearful 
and  trembling  heart.  And  this  may  be  partly  owing  to  then- 
looking  upon  death  on  the  dark  side,  and  pondering  upon  what 
they  do  not  and  cannot  know  about  exchanging  worlds.  When 
they  look  into  the  grave,  they  have  not  faith  and  fortitude 
enough  to  look  through  it  into  the  world  of  light.  This  is  not 
unfrequently  the  case  of  those  who  have  lived  apparently,  and 
perhaps  really,  very  holy  and  exemplary  lives.  Probably  the 
great  adversary  takes  advantage  of  their  natural  timidity,  and 
paints  upon  their  imaginations  all  the  dark  and  unrevealed 
things  respecting  an  invisible  and  untried  state.  This  we  may 
charitably  hope  is  one  cause,  at  least,  why  many  visibly  pious 
persons  die  in  so  much  darkness  and  distress. 

3.  Christians  may  and  ought  to  infer  from  what  has  been 
said,  the  great  importance  of  making  their  calling  and  election 
sure.  This  is  a  duty  which  they  are  extremely  apt  to  neglect, 
and  to  plead  inability  as  an  excuse  for  their  negligence.  But 
their  excuse  is  groundless,  because  God  has  graciously  given 
them  in  his  word  plain  and  infallible  marks  of  a  filial  spirit, 
by  which  they  may  certainly  know  that  they  are  born  again, 
and  are  heirs  of  the  kingdom  of  glory.  The  apostle  speaks 
plainly  and  conclusively  upon  this  subject.  "  For,"  he  says, 
"  as  many  as  are  led  by  the  spirit  of  God,  they  are  the  sons  of 
God.  For  ye  have  not  received  the  spirit  of  bondage  again 
to  fear ;  but  ye  have  received  the  spirit  of  adoption,  whereby 
we  cry  Abba,  Father.  The  Spirit  itself  beareth  witness  with 
our  spirit,  that  we  are  the  children  of  God :  and  if  children, 
then  heirs  :  heirs  of  God,  and  joint-heirs  with  Christ."  It  is 
very  easy  to  understand  and  to  apply  this  rule  of  trial.  Any 
man  may  know  that  he  loves  his  friend,  by  the  exercise  of  a 

vol.  in.  15 


114  SERMON     IX. 

friendly  spirit.  Any  child  may  know  that  he  loves  his  earthly 
parent,  by  the  exercise  of  a  filial  spirit.  In  the  same  manner, 
any  christian  may  know  that  he  loves  God,  by  the  exercise  of 
the  spirit  of  adoption.  A  filial  spirit  carries  its  own  evidence 
with  it.  All  real  christians  feel  a  filial  spirit  towards  their 
heavenly  Father,  by  which  they  may  know  that  they  are  the 
children  of  God,  and  heirs  of  everlasting  life.  It  is  a  duty 
which  they  owe  to  God  and  to  themselves,  to  examine  their 
own  hearts  impartially,  and  know  what  manner  of  spirit  they 
are  of;  for,  without  knowing  this,  they  will  all  their  life-time 
be  subject  to  bondage,  through  fear  of  death ;  and  they  may 
expect  when  that  comes,  their  sun  will  set  in  a  cloud,  and  bring 
a  reproach  upon  themselves,  and  upon  the  religion  which  they 
have  professed.  But  if  they  faithfully  search  their  own  hearts, 
and  discover  their  filial  spirit  towards  God,  they  may  read  the 
promises  in  their  favor,  and  view  death  on  the  light  side,  which 
will  give  them  a  complete  victory  over  their  last  enemy,  and 
afford  the  best  source  of  consolation  to  their  best  friends,  who 
stand  around  their  dying  bed. 

4.  The  preceding  observations  leave  us  no  room  to  doubt, 
that  death  is  always  a  happy  event  to  the  children  of  God. 
We  know  enough  about  their  future  state,  to  be  satisfied  that 
whenever  and  however  they  may  die,  they  actually  gain  by 
their  great  and  last  change.  God  has  told  us  that  as  soon  as 
they  leave  this  world,  they  are  carried  to  a  better,  where  they 
are  completely  holy  and  happy.  Though  they  may  be  troubled 
with  doubts  and  fears,  and  dread  to  meet  the  king  of  terrors, 
yet  he  who  began  a  good  work  in  their  hearts,  never  fails  to 
own  them  for  his  children,  and  to  give  them  their  promised 
inheritance.  To  exclude  all  possibility  of  doubt  upon  this 
interesting  point,  the  apostle  has  said,  "  that  neither  death,  nor 
life,  nor  angels,  nor  principalities,  nor  powers,  nor  things  pres- 
ent, nor  things  to  come,  nor  height,  nor  depth,  nor  any  other 
creature,  shall  be  able  to  separate  them  from  the  love  of  God, 
which  is  in  Christ  Jesus  our  Lord." 

5.  This  subject  affords  a  source  of  great  consolation  to  those 
who  have  been  bereaved  of  near  and  dear  christian  friends. 
They  have  suffered  a  great  loss,  and  experienced  a  painful 
separation,  which  justly  calls  for  mourning  and  sorrow  ;  but  if 
they  will  only  carry  their  thoughts  into  that  world  where  they 
believe  their  friends  are  gone,  and  view  them  in  their  present 
state  of  glory  and  felicity,  their  sorrows  must  be  mingled  with 
joys.  Can  they  mourn  that  those  whom  they  esteemed  as  the 
children  of  God  and  the  excellent  of  the  earth,  have  become 
unspeakably  more  excellent,  more  amiable,  and  more  happy, 
than  they  ever  were  in  this  imperfect  state  ?     Can  they  really 


FUTURE     STATE     OF     CHRISTIANS.  115 

believe  what  the  gospel  reveals  concerning  the  spirits  of  just 
men  made  perfect,  and  yet  mourn  that  their  pious  friends  have 
actually  joined  the  general  assembly  and  church  of  the  first- 
born, in  the  delightful  service  of  their  divine  Redeemer  ?  If 
they  do  not  refuse  to  be  comforted,  they  must  derive  peculiar 
consolation  from  what  they  know  of  the  past  conduct  and 
present  state  of  dear  departed  christians,  who  have  ceased 
from  sin  and  suffering,  and  are  in  the  full  enjoyment  of  all 
good. 

I  presume  I  shall  now  have  the  concurrence  of  this  whole 
assembly,  in  applying  these  consoling  observations  to  the 
numerous  mourners  on  this  occasion.  Numerous  mourners,  I 
say,  because  there  is  not,  perhaps,  a  single  person  here  present, 
who  does  not  lament  the  decease  of  that  amiable  and  excellent 
child  of  God,  whose  remains  now  lie  before  us.  I  have  en- 
deavored to  delineate  that  filial  spirit  which  constitutes  and 
adorns  the  christian  character ;  and  can  any  one  recollect  a  sin- 
gle trait  in  that  character,  which  does  not  plainly  apply  to  Mrs. 
Wilder  ?  Without  mistaking  nature  for  grace,  and  making 
every  proper  allowance  for  her  native  mildness,  her  superior 
education,  and  her  polished  manners,  did  she  not  discover,  in 
the  whole  course  of  her  conduct,  that  love  to  God,  that  love  to 
Christ,  that  love  to  the  friends  of  Christ,  and  that  universal 
love  to  mankind,  which  are  the  genuine  expressions  of  a  holy 
and  humble  heart  ?  What  duty  to  God,  what  duty  to  her  hus- 
band, what  duty  to  her  friends,  or  what  duty  to  her  enemies, 
(if  she  had  any,)  did  she  habitually  neglect?  She  exhibited  in 
her  very  countenance  that  meek  and  quiet  spirit,  that  seren- 
ity and  peace  of  mind,  which  naturally  flow  from  vital  piety. 
There  is,  therefore,  just  ground  to  believe  that  she  has  safely 
reached  her  heavenly  Father's  house,  and  is  there  fixed  as  a 
pillar  in  his  temple  for  ever.  In  this  firm  belief,  the  bereaved 
and  afflicted  Pastor  of  this  church  has  no  cause  to  sorrow,  as 
those  who  have  no  hope.  Though  his  loss  is  greatly  enhanced 
by  all  the  amiable,  useful  and  virtuous  qualities  which  adorned 
the  dear  wife  of  his  youth,  whom  God  has  taken  away,  yet  he 
has  abundant  reason  to  be  thankful  that  her  life,  which  had 
been  so  often  threatened,  was  continued  so  long  in  mercy  to 
him,  and  to  his  numerous  family.  May  he  sing  aright  of  mer- 
cy and  of  judgment.  May  he  hear  the  rod,  and  who  hath  ap- 
pointed it.  With  a  filial  spirit,  may  he  bow  in  cheerful  sub- 
mission to  his  heavenly  Father,  and  cast  all  his  burdens  upon 
his  arm,  who  is  able  and  willing  to  sustain  him. 

The  bereaved  and  sorely  afflicted  children  call  for  the  sym- 
pathy and  compassion  of  every  tender  heart.  They  have  sus- 
tained a  great  and  irreparable  loss.     Their  dear  mother  has  left 


116  SERMON      IX. 

them  at  the  very  season,  when  they  stand  in  peculiar  need  of 
her  care,  of  her  instruction,  of  her  example,  and  I  may  add,  of 
her  prayers.  But  they  may  derive  great  and  lasting  benefit 
from  her  life  and  from  her  death,  if  they  will  only  remember 
her  instructions,  her  warnings  and  admonitions,  and  faithfully 
follow  her  bright  example  in  every  thing  which  is  pious,  ami- 
able and  praise-worthy  in  the  christian  character.  Their  duty, 
safety  and  happiness  unitedly  call  upon  them,  to  commit  them- 
selves to  their  father's  and  their  mother's  God,  to  whom  they  have 
been  solemnly  and  publicly  devoted.  Let  them  feel  and  ex- 
press a  filial  spirit  towards  their  heavenly  Father,  and  he  will 
take  them  under  his  care,  guide  all  their  steps,  support 
them  under  all  their  trials  and  bereavements,  and  finally  wipe 
away  all  tears  from  their  eyes. 

This  church  and  congregation  will  sincerely  sympathize 
with  their  bereaved  pastor,  under  the  heavy  loss  which  they, 
as  well  as  he,  have  sustained,  by  the  death  of  Mrs.  Wilder, 
whom  they  have  long  and  highly  respected.  "While  they 
lament  that  so  bright  an  example  of  piety  and  virtue  has  been 
removed  from  them,  they  will  remember  that  they  must  in  their 
turns,  one  after  another,  follow  her  to  the  grave,  and  go  into 
that  invisible  world  whither  she  is  gone,  and  from  whence  she 
will  never  return.  May  this  solemn  admonition  of  Providence 
happily  serve  to  quicken  all  of  every  age  and  character,  to  be 
followers  of  those  who  through  faith  and  patience  inherit  the 
promises.     Amen. 


SERMON    X. 


SUBMISSION  TO  DIVINE  SOVEREIGNTY. 

DEATH  OF  DEACON  ROBERT  GILLMORE. 


Behold,  he  taketh  away,  who  can  hinder  him  ?  who  will  say  unto  him.  What 
doest  thou  ?  — Job,  ix.  12 

Job  was  afflicted  not  more  for  his  own  benefit,  than  for  the 
benefit  of  others.  God  intended  his  scenes  of  sorrow  should 
draw  forth  the  feelings  of  his  heart,  and  display  his  true  char- 
acter before  the  eyes  of  the  world.  And  agreeably  to  this  pur- 
pose he  directed,  that  both  his  afflictions  and  his  conduct  under 
them,  should  be  recorded  and  transmitted  to  future  ages,  that 
mankind  might  hear  of  the  patience  of  Job,  and  see  the  end  of 
the  Lord,  in  his  fatherly  chastisements.  His  discourses  with 
his  friends  gave  him  a  good  opportunity  of  justifying  the  sove- 
reignty of  God,  in  the  dispensations  of  his  providence.  This 
was  the  principal  subject  of  dispute  between  them.  They 
insisted  that  God  treated  every  man  according  to  his  real 
character,  in  his  providential  conduct  towards  him  ;  but  he 
maintained  that  God  acted  as  a  sovereign,  without  any  design 
of  distinguishing  his  friends  from  his  enemies,  by  outward 
mercies  and  afflictions.  Accordingly,  in  the  preceding  verses, 
he  gives  a  striking  description  of  divine  sovereignty,  which  he 
owns  he  had  too  often  disregarded,  but  now  most  sensibly 
realized.  And  in  the  text  he  seems  to  wonder  that  any  should 
not  both  realize,  and  cordially  submit  to  the  sovereignty  of 
God.  "  Behold,  he  taketh  away,  who  can  hinder  him  ?  who 
will  say  unto  him,  "What  doest  thou  ?  "  These  words  present 
to  our  serious  consideration  this  plain  truth, 

It  is  the  natural  tendency  of  afflictions  to  make  the  friends  of 
God  realize  and  submit  to  his  sovereignty. 


118 


SERMON     X 


I  shall  first  consider  the  natural  tendency  of  afflictions  to 
give  the  friends  of  God  a  realizing  sense  of  his  sovereignty ; 
and,  secondly,  consider  the  natural  tendency  of  this  realizing 
sense  of  divine  sovereignty  to  bring  them  to  unreserved  sub- 
mission. 

I.  Let  us  consider  the  natural  tendency  of  afflictions  to  give 
the  friends  of  God  a  realizing  sense  of  his  sovereignty. 

This  is  one  of  the  essential  and  most  amiable  attributes  of 
the  Deity,  which  he  continually  displays  in  dispensing  both 
good  and  evil  to  mankind.  But  saints,  as  well  as  sinners,  are 
very  apt  to  suffer  God  to  pass  by  them  unheeded  in  the  course 
of  providence,  and  to  forget  that  he  holds  them  and  all  their 
temporal  and  eternal  interests  in  his  holy  and  sovereign  hand. 
This  stupidity  good  men  always  lament,  when  they  are 
awakened  to  realize  his  sovereignty.  Job  in  his  affliction 
could  say,  "  God  is  wise  in  heart,  and  mighty  in  strength  :  who 
hath  hardened  himself  against  him,  and  hath  prospered  ? 
Who  removeth  the  mountains,  and  they  know  not :  who  over- 
turned them  in  his  anger.  Who  shakelh  the  earth  out  of  her 
place,  and  the  pillars  thereof  tremble.  Who  commandeth  the 
sun,  and  it  riseth  not ;  and  sealeth  up  the  stars.  Who  alone 
spreadeth  out  the  heavens,  and  freadeth  upon  the  waves  of 
the  sea.  Who  doeth  great  things  past  finding  out ;  yea,  and 
wonders  without  number."  These  bright  and  glorious  mani- 
festations of  divine  sovereignty,  he  tells  us  in  the  next  verse, 
he  disregarded  in  the  days  of  his  prosperity.  "  Lo,  he  goeth 
by  me,  and  I  see  him  not:  he  passeth  on  also,  but  I  perceive 
him  not."  But  when  God  laid  his  heavy  hand  upon  him,  he 
cries  out  with  great  sensibility,  "  Behold,  he  taketh  away,  who 
can  hinder  him  ?  who  will  say  unto  him,  what  doest  thou  ?  " 

Now,  afflictions  always  display  the  sovereignty  of  God,  and 
of  course  naturally  tend  to  make  his  friends  realize  it.  No 
afflictions  for  the  present  are  joyous,  but  grievous,  and  never 
in  their  own  nature  desirable.  Whenever  God  afflicts  his 
children,  he  displays  his  sovereignty  over  them,  and  gives  a 
practical  and  sensible  evidence,  that  he  has  a  right  to  dispose 
of  them  contrary  to  their  views,  their  desires,  and  most  tender 
feelings.  But  of  all  afflictions,  those  which  are  called  bereave- 
ments, give  the  clearest  display  of  divine  sovereignty.  These 
constrained  Job  to  turn  his  attention  to  this  awful  and  amiable 
attribute  of  the  Deity.  "  Behold,  he  taketh  away,  who  can 
hinder  him  ?  "  He  had  taken  away  Job's  comforts  one  after 
another,  until  he  had  nearly  stripped  him  of  every  earthly 
enjoyment.  Though  he  had  given  him  the  bounties  of  his 
providence  in  sovereignty,  yet  he  displayed  his  sovereignty  in 
a  clearer  and  stronger  light,  by  taking  them  away  in  such  a 


SUBMISSION     TO     GOD.  119 

sudden  and  unexpected  manner.  The  reason  of  this  is  obvi- 
ous. Mankind  naturally  think  that  they  have  a  right  to  all 
they  possess.  After  blessings  are  put  into  their  hands,  they 
imagine  they  have  a  right  to  hold  them.  They  do  not  make 
the  same  claim  to  favors  not  yet  received.  These  they  are  more 
ready  to  allow  that  God  has  a  right  to  grant  or  to  deny.  But 
their  children,  and  friends,  and  other  outward  comforts,  which 
are  in  their  possession,  they  are  extremely  apt  to  claim  as  their 
own.  By  bereavements,  therefore,  God  practically  declares 
that  he  is  greater  than  man;  and  has  a  supreme  right  to  take 
away  any  thing,  and  even  every  thing,  which  he  has  in  mere 
mercy  given  him.  God  means  to  display  his  sovereignty  in 
the  most  sensible  manner  to  those  whom  he  bereaves  of  enjoy- 
ments, to  which  they  were  the  most  attached,  and  to  which 
they  laid  the  strongest  claim.  Hence  it  is  the  natural  tendency 
of  afflictions  in  general,  and  of  bereavements  in  particular,  to 
make  the  friends  of  God  realize  his  absolute  sovereignty. 
Under  bereavements,  the  sovereignty  of  God  is  the  most 
prominent  perfection  of  his  nature,  and  appears  to  comprehend 
and  absorb  all  his  other  perfections.  It  meets  the  afflicted  and 
bereaved  at  every  corner  and  in  every  object.  It  appears  to  be 
displayed  so  plainly  every  where,  that  they  are  astonished  that 
they  could  ever  overlook  it  any  where. 

Though  the  friends  of  God,  under  the  smiles  of  providence, 
sometimes  lose  a  sense  of  divine  sovereignty,  yet  there  is  an 
aptitude  in  them  to  realize  it,  when  it  is  clearly  displayed  by 
afflictions  and  bereavements.  They  have  had  such  a  lively 
sense  of  God's  right  to  save,  or  to  destroy  their  souls  for  ever, 
that  trials,  afflictions,  and  bereavements,  naturally  revive  a 
realizing  sense  of  his  sovereignty  in  giving  or  taking  away 
any  inferior  favors.     I  now  proceed  to  show, 

II.  That  such  a  realizing  sense  of  the  sovereignty  of  God  in 
afflictions,  has  a  natural  tendency  to  excite  true  submission  in 
every  pious  heart.  "  Behold,  he  taketh  away,  who  can  hinder 
him  ? "  This  expresses  a  lively  sense  of  divine  sovereignty. 
"  Who  will  say  unto  him,  What  doest  thou  ?  "  This  equally 
expresses  unreserved  submission  to  divine  sovereignty.  While 
Job  realized  the  absolute  sovereignty  of  God  in  taking  away 
his  dearest  enjoyments,  it  appeared  so  reasonable  and  so  easy 
to  submit  to  him,  that  he  seemed  to  think  it  impossible  for  him 
or  any  other  person  to  refuse  submission.  "  Who  will  say 
unto  him,  What  doest  thou  ? "  Such  a  realizing  sense  of 
divine  sovereignty  always  has  a  natural  tendency  to  bring 
good  men  to  unreserved  submission,  under  the  correcting  hand 
of  God.     For, 

1.  While  they  realize  the   nature  of  his  sovereignty,  they 


120  SERMON     X  . 

cannot  help  seeing  the  true  ground  or  reason  of  submission. 
His  sovereignty  results  from  his  supremacy.  He  is  supreme 
in  every  natural  and  moral  excellence,  which  gives  him  an 
absolute  right  and  power  to  act  independently  of  all  other 
beings  in  the  universe.  When  he  acts  as  a  sovereign,  he 
neither  solicits  their  assistance,  nor  asks  their  advice,  nor  con- 
sults their  views,  their  desires,  or  their  feelings.  Hence  his 
sovereignty  is  omnipotent  and  irresistible.  In  the  exercise  of 
it,  he  overturneth  and  removeth  mountains ;  he  shaketh  the 
earth  out  of  its  place ;  he  stoppeth  the  sun  in  its  course,  and 
sealeth  up  the  stars.  "  He  is  in  one  mind,  and  who  can  turn 
him  ?  and  what  his  soul  desireth,  even  that  he  doeth."  "  When 
he  giveth  quietness,  who  then  can  make  trouble,  and  when  he 
hideth  his  face,  who  then  can  behold  him  ? "  "  Behold,  he 
taketh  away,  who  can  hinder  him  ?  "  It  must  be  reasonable  to 
submit  to  such  omnipotent  sovereignty,  because  it  is  presump- 
tion to  resist,  or  to  say  to  him  who  is  mighty  in  power,  "  What 
doest  thou  ?  "  "  Whoever  hardened  himself  against  him,  and 
prospered  ? "  God  is  wise  in  heart,  and  his  sovereignty  is 
always  exercised  agreeably  to  his  unerring  wisdom.  Though 
he  does  not  give  to  any  of  his  creatures  the  reasons  of  his 
conduct,  yet  he  always  has  good,  yea,  the  best  reasons  for  his 
most  mysterious  and  sovereign  dispensations  of  providence. 
He  acts  in  the  clear  and  comprehensive  view  of  all  things  past, 
present,  and  to  come.  It  is  morally  impossible  that  he  should 
ever  make  a  designed  or  undesigned  mistake,  in  any  of  his 
dealings  towards  his  intelligent  creatures.  His  sovereignty 
consists  in  acting  from  wiser  reasons  than  the  united  wisdom 
of  angels  and  men  could  suggest.  And  surely  it  becomes 
them  to  submit  their  finite  to  his  infinite  understanding,  and 
their  erring  to  his  unerring  wisdom.  Besides,  the  sovereignty 
of  God  is  not  only  omnipotent  and  omniscient,  but  perfectly 
benevolent.  God  is  love,  and  his  love  dictates  every  sovereign 
act  of  his  providence.  He  is  good  unto  all,  and  his  tender 
mercies  are  over  all  his  works ;  and,  "  as  a  father  pitieth  his 
children,  so  the  Lord  pitieth  them  that  fear  him."  He  displays 
paternal  tenderness  when  he  taketh  away,  as  well  as  when  he 
giveth.  In  a  word,  his  sovereignty  displays  the  bright  assem- 
blage of  all  his  natural  and  moral  perfections.  It  has  a  natural 
tendency,  therefore,  to  bow  the  hearts  of  all  his  friends  to 
unreserved  submission.  It  is  indeed  the  only  thing  which 
lays  them  under  moral  obligation  to  submit  to  his  disposing 
will.  If  he  did  not  act  as  a  wise,  benevolent,  and  omnipotent 
sovereign,  or  if  he  were  under  the  least  influence  of  any  other 
being,  in  the  dispensations  of  providence,  he  would  not  be 
worthy  of  their  cordial  and  unreserved  submission.     But  when 


SUBMISSION     TO     GOD.  121 

they  realize  the  nature  and  perfection  of  his  sovereignty,  they 
are  sweetly  constrained  to  feel  and  say  as  Job  did,  "  Shall  we 
receive  good  at  the  hand  of  the  Lord,  and  shall  we  not  receive 
evil  ?  " 

2.  God  designs  to  bring  his  children  to  submission,  when 
he  gives  them  a  realizing  sense  of  his  holy  and  righteous  sove- 
reignty. He  can  excite  other  gracious  affections  in  their 
hearts,  by  other  means.  He  can  awaken  their  love,  their  grati- 
tude and  praise,  by  his  word,  or  by  his  ordinances,  or  by  the 
smiles  of  his  providence.  But  nothing  short  of  a  realizing 
sense  of  his  sovereignty  under  his  correcting  hand,  is  sufficient 
to  bring  them  to  submission.  Whenever  he  throws  them  in 
the  dust,  sinks  them  in  sorrow,  and  tears  from  their  hearts  the 
dear  objects  of  their  affections,  he  means  to  bring  them  to  a 
cordial  resignation  to  his  sovereignty.  It  is  only,  if  need  be, 
that  he  ever  afflicts  and  bereaves  them.  But  there  would  be 
no  occasion  for  his  bringing  them  into  the  furnace  of  affliction, 
if  any  thing  besides  a  realizing  sense  of  his  sovereignty  would 
soften  their  hearts  to  submission.  And  since  he  makes  use  of 
this  severe  method  to  reduce  them  to  an  humble,  submissive 
spirit,  we  may  well  suppose  that  this  is  the  method  which  has 
the  most  natural  tendency  to  produce  this  effect  in  their  hearts. 
God  always  employs  the  most  proper  means  to  accomplish  his 
own  designs.  It  is  certain,  however,  that  we  cannot  conceive 
of  any  thing  better  adapted  to  lead  saints  to  submission,  than 
a  realizing  sense  of  divine  sovereignty.  And  it  seems  that 
God  himself  knew  of  no  better  method  to  bring  his  ancient 
people  to  proper  views  and  feelings.  "  Therefore  thus  saith  the 
Lord  of  hosts ;  Behold  I  will  melt  them  and  try  them  :  for 
how  shall  I  do  for  the  daughter  of  my  people  ?  "  But  it  will 
more  fully  appear,  that  a  realizing  sense  of  the  sovereignty  of 
God  naturally  tends  to  lead  his  friends  to  unreserved  submis- 
sion, if  we  consider, 

3.  That  it  has  so  often  produced  this  desirable  effect  in  their 
hearts.  Though  they  have  sometimes  murmured  and  repined 
under  afflictions,  yet  a  realizing  sense  of  God's  sovereign  right 
to  dispose  of  them  has  eventually  brought  them  to  a  cheerful 
resignation  to  his  will.  Job  no  sooner  heard  of  the  compli- 
cated evils  brought  upon  him,  than  he  saw  the  sovereign  hand 
of  God  in  them,  which  instantaneously  reduced  him  to  per- 
fect resignation.  Then  Job  answered  and  said,  "  The  Lord 
gave,  and  the  Lord  hath  taken  away :  blessed  be  the  name  of 
the  Lord."  Though  after  this,  he  frequently  felt  and  expressed 
hard  and  murmuring  thoughts  of  God,  yet  a  realizing  view  of 
divine  sovereignty  as  frequently  tranquillized  his  mind,  and 
softened  it  into  submission.     When   God  demanded,  "  Shall 

vol.  in.  16 


122  SERMON     X  . 

he  that  contendeth  with  the  Almighty  instruct  him  ?  He  that 
reproveth  God,  let  him  answer  it :  —  Then  Job  answered  the 
Lord  and  said,  Behold  I  am  vile ;  what  shall  I  answer  thee  ? 
I  will  lay  mine  hand  upon  my  mouth.  Once  have  I  spoken ; 
but  I  will  not  answer :  yea,  twice ;  but  I  will  proceed  no  far- 
ther." God  continues,  however,  to  proclaim  his  sovereignty 
by  a  series  of  pointed  and  awful  interrogations.  "  Then  Job 
answered  the  Lord  and  said  again,  I  know  that  thou  canst  do 
every  thing.  I  have  heard  of  thee  by  the  hearing  of  the  ear, 
but  now  mine  eye  seeth  thee.  "Wherefore  I  abhor  myself,  and 
repent  in  dust  and  ashes."  Such  was  the  effect  of  a  realizing 
sense  of  God's  sovereignty  upon  the  heart  of  Job  ;  it  silenced 
all  his  objections,  restrained  all  his  opposition,  and  prostrated 
him  in  silent  submission  at  the  foot  of  his  Maker. 

When  Samuel  denounced  the  displeasure  of  God  against 
Eli,  and  foretold  the  dire  calamities  coming  upon  him,  his 
pious  mind  instantly  turned  upon  the  sovereignty  of  God, 
which  bowed  his  will  to  the  divine  will.  Having  heard  the 
dreadful  message  which  was  designed  to  make  his  ears  and 
the  ears  of  all  Israel  to  tingle,  he  solemnly  paused,  and  then 
uttered  these  memorable  words :  "  It  is  the  Lord ;  let  him  do 
what  seemeth  him  good."  His  submission  was  unreserved; 
he  was  willing  to  bear  whatever  a  holy  and  sovereign  God 
should  please  to  lay  upon  him. 

God  bereaved  Aaron  of  two  sons  in  one  day,  on  a  solemn 
occasion,  and  in  an  awful  manner.  Though  his  case  was  dis- 
tressing beyond  description,  yet  Moses  admonished  him  to 
suppress  every  token  of  sorrow,  and  conduct  with  that  calm- 
ness and  submission  which  became  the  dignity  of  his  sacred 
office-  Aaron  conducted  accordingly.  The  account  is  this. 
"  Then  Moses  said  unto  Aaron,  This  is  that  the  Lord  spake, 
saying,  I  will  be  sanctified  in  them  that  come  nigh  me,  and  be- 
fore all  the  people  I  will  be  glorified.  And  Aaron  held  his 
peace."  His  silence  spoke  louder  than  words,  and  emphatically 
said,  "  Behold,  he  taketh  away,  who  can  hinder  him  ?  who  will 
say  unto  him,  What  doest  thou  ?  " 

God's  dealings  with  the  Shunammite  were  designed  to  dis- 
play his  sovereignty  and  her  submission.  He  gave  her  a  son 
in  sovereignty,  and  in  sovereignty  took  him  away.  When  she 
was  suddenly  and  unexpectedly  bereaved  of  her  darling  child, 
she  went  to  the  man  of  God  for  direction  and  relief.  But  he 
declined  to  see  her  or  hear  her  speak,  and  sent  his  servant  to 
ask  her,  "  Is  it  well  with  thee  ?  Is  it  well  with  thy  husband  ? 
Is  it  well  with  the  child?  And  she  answered,  It  is  well." 
She  realized,  she  loved,  and  she  submitted  to  the  sovereignty 
of  God. 


SUBMISSION     TO     GOD.  123 

A  realizing  sense  of  the  sovereignty  of  God  in  afflicting  and 
bereaving  David,  led  him  to  feel  and  to  express  the  genuine 
spirit  of  submission.  He  was  able  to  say  unto  God,  in  the  sin- 
cerity of  his  heart,  after  he  had  gone  through  the  fiery  trial,  "  I 
was  dumb,  I  opened  not  my  mouth ;  because  thou  didst  it." 

While  Paul  was  returning  from  a  long  journey  to  Jerusalem, 
a  certain  prophet  named  Agabus  forewarned  him  of  the  dan- 
ger of  returning  to  that  city.  Whereupon  all  his  friends 
unitedly  entreated  him  to  desist  from  his  purpose.  But  he 
was  so  entirely  reconciled  to  the  sovereignty  of  God  in  the 
dispensations  of  providence,  that  he  reproved  and  rejected  their 
unsubmissive  advice.  "  Then  Paul  answered,  What  mean  ye 
to  weep,  and  to  break  my  heart?  for  I  am  ready  not  to  be 
bound  only,  but  also  to  die  at  Jerusalem  for  the  name  of  the 
Lord  Jesus.  And  when  he  would  not  be  persuaded,  they 
ceased,  saying,  The  will  of  the  Lord  be  done."  Thus  the 
friends  of  God  under  his  afflictive  and  chastising  hand,  realize 
his  amiable  sovereignty,  which  brings  them  to  submit  cheer- 
fully and  unreservedly  to  his  disposing  will. 

It  now  remains  to  improve  and  apply  the  subject. 

1.  If  all  afflictions  are  designed  and  adapted  to  bring  men  to 
a  cordial  submission  to  divine  sovereignty,  then  all  true  sub- 
mission must  be  in  its  own  nature  absolute  and  unreserved.  It 
must  be  like  the  object  upon  which  it  terminates,  or  towards 
which  it  is  exercised.  The  sovereignty  of  God,  which  results 
from  his  absolute  supremacy,  can  admit  of  no  limitations.  He 
can  no  more  be  limited  in  dispensing  evil,  than  in  dispensing 
good,  to  mankind.  He  has  an  equal  and  unlimited  right  to 
dispose  of  every  one  of  the  human  race,  and  to  order  the  out- 
ward circumstances  of  every  person  in  the  world,  just  as  he 
pleases.  He  may  send  prosperity  to  one,  and  adversity  to 
another.  He  may  afflict  the  rich  or  the  poor,  the  high  or  the 
low,  the  godly  or  ungodly,  in  what  way,  or  in  what  measure, 
he  sees  best.  Where  he  has  given  much,  there  he  may  take 
away  much.  Those  whom  he  has  distinguished  by  great 
favors,  he  may  distinguish  by  as  great  afflictions.  His  right  to 
afflict  is  entirely  unlimited,  and  of  consequence,  all  submission 
under  his  afflictive  hand  must  be  absolute  and  unreserved. 
The  afflicted  may  never  say  unto  him,  "  What  doest  thou  ?  " 
nor  even  desire  to  stay  his  correcting  hand.  There  can  be  no 
reserve  in  submission,  because  reserve  would  be,  in  its  own 
nature,  an  exercise  of  sovereignty,  rather  than  an  exercise  of 
resignation.  While  a  person  feels  truly  submissive  to  God,  he 
is  as  really  willing  that  he  should  take  away  one  favor  as  anoth- 
er, and  all  that  he  has  given  him,  as  a  part.  For  he  loves  and 
approves  of  that  very  sovereignty,  which  is  altogether  absolute 


124 


S  E  R  M  ON     X 


and  unlimited.  Abraham,  in  the  exercise  of  submission,  was 
as  really  willing  that  God  should  take  away  Isaac,  as  any  other 
child  he  had.  Eli,  in  the  exercise  of  submission,  was  as  really 
willing  that  God  should  destroy  the  whole,  as  a  part  of  his 
family.  David,  when  he  fled  from  his  son,  and  relinquished 
his  throne  and  his  kingdom,  was  as  really  willing  that  God 
should  deprive  him  of  all,  as  of  a  part  of  these  earthly  enjoy- 
ments. And  our  Lord  himself,  in  the  exercise  of  submission, 
was  as  really  willing  to  die  a  cruel  and  ignominious,  as  any 
other  death.  All  the  friends  of  God  are  as  really  willing  that 
he  should  afflict  them  at  one  time  as  another,  in  one  way  as 
another,  and  in  the  highest  as  well  as  in  the  lowest  degree. 
Their  submission  is  as  unreserved,  as  his  sovereignty  is  un- 
limited. 

2.  If  a  realizing  sense  of  the  sovereignty  of  God  leads  his 
friends  to  submit  to  it  in  this  world*  then  we  must  suppose  that 
it  will  lead  them  to  submit  to  it  in  the  world  to  come.  Divine 
sovereignty  is  as  unlimited  in  duration,  as  in  extent.  It  will  be 
displayed  in  time  to  come,  as  it  has  been  in  time  past ;  and  it 
will  be  far  more  clearly  displayed,  when  time  shall  be  no  more. 
In  a  future  state  it  will  be  seen,  not  only  in  afflicting  good  and 
bad  men  while  passing  through  life,  but  in  forming  their 
diametrically  opposite  characters,  and  fitting  them  for  their 
diametrically  different  conditions  through  eternity.  There  all 
the  objects  of  divine  election,  and  of  divine  reprobation,  will 
appear  together,  and  in  the  most  striking  contrast.  There  it 
will  be  seen  that  one  parent  was  taken  and  another  left,  one 
child  taken  and  another  left,  one  friend  taken  and  another  left. 
There  God  will  confer  everlasting  good  upon  one  person,  and 
inflict  everlasting  evil  upon  another.  There  it  will  appear  that 
all  the  dispensations  of  providence  in  this  world  were  designed 
to  lay,  and  did  actually  lay,  a  foundation  for  endless  joy  and 
endless  sorrow.  And  who  can  doubt  whether  it  will  not  be  as 
trying  to  a  parent,  to  see  a  child  die  an  eternal  as  a  temporal 
death ;  or  as  trying  to  a  child  to  see  a  parent  die  an  eternal  as  a 
temporal  death ;  or  as  trying  to  a  husband,  to  see  a  wife  die  an 
eternal  as  a  temporal  death ;  or  as  trying  to  a  wife,  to  see  a  husband 
die  an  eternal  as  a  temporal  death  ;  or  as  trying  to  a  friend,  to  see 
a  friend  die  an  eternal  as  a  temporal  death  ?  The  final  sepa- 
ration of  the  wicked  from  the  righteous  will  excite  unspeakably 
higher  sensibility  in  their  pious  hearts,  than  any  separation,  be- 
reavement, or  affliction  ever  did,  while  they  were  passing 
through  the  fiery  trials  of  their  probationary  state.  And  in  this 
case  it  is  certain,  that  their  sensibility  must  be  either  submissive 
or  unsubmissive.  It  must  not  and  it  cannot  be  unsubmissive  ; 
but  it  must  be,  and  it  will  be,  perfectly  submissive.  The  bright 
and  brightening  displays  of  divine  sovereignty  will  perpetually 


SUBMISSION     TO     GOD.  12-J 

awaken  and  increase  their  love  to  it,  and  sweetly  constrain 
them  to  sing,  "  Amen,  Alleluia,"  while  they  are  continually  be- 
holding the  smoke  of  the  torments  of  the  damned  ascending 
for  ever  and  ever.  The  friends  of  God.  will  be  cordially  and 
unreservedly  submissive  to  his  sovereignty,  as  long  as  they  and 
he  shall  exist. 

3.  If  a  realizing  sense  of  divine  sovereignty  naturally  tends 
to  lead  men  to  an  unconditional  submission  to  God,  then  this 
doctrine  ought  to  be  plainly  taught  and  inculcated.  Many 
wish  that  preachers  would  keep  this  divine  attribute  out  of  their 
sight  as  much  as  possible,  because  it  is,  of  all  others,  the  most 
offensive  to  their  selfish  hearts.  They  are  willing  to  have  all 
the  natural  and  moral  perfections  of  the  Deity  exhibited  before 
them,  so  far  as  it  can  be  done  without  bringing  his  sovereignty 
into  view.  They  are  willing  that  God  should  be  almighty,  if 
they  might  direct  the  exercise  of  his  omnipotence.  They  are 
willing  that  God  should  be  infinitely  wise,  if  they  might  direct 
the  exercise  of  his  wisdom.  They  are  willing  that  God  should 
be  perfectly  holy,  just  and  good,  if  they  might  direct  the  exer- 
cise of  his  holiness,  justice  and  goodness.  They  are  willing 
that  God  should  govern  the  whole  universe,  if  they  might  di- 
rect him  how  to  govern  it  for  their  own  benefit.  In  a  word, 
they  are  willing  that  God  should  exist,  and  exercise  all  the  per- 
fections of  his  nature,  if  he  would  cease  to  be  sovereign,  and 
suffer  himself  to  be  under  their  controlling  influence.  But  this 
is  naturally  and  morally  impossible,  because  he  can  no  more 
cease  to  be  or  to  act  as  a  sovereign,  than  he  can  cease  to  be 
God.  If  ministers,  therefore,  would  preach  in  the  most  instruc- 
tive and  profitable  manner  to  saints  and  sinners,  they  must 
exhibit  the  sovereignty  of  God,  in  the  fullest,  clearest  and 
strongest  light.  This  is  necessary  in  order  to  give  their  people 
just  views  of  the  true  character  of  God,  and  to  bring  them  to 
an  unreserved  submission  to  all  the  dispensations  of  providence 
and  grace,  which  is  the  great  end  to  be  answered  by  preaching. 
How  often  does  God  himself  say  in  his  word,  that  he  visits 
mankind  with  signal  mercies  and  wasting  judgments,  that 
they  may  know  that  he  is  the  Lord  ?  And  surely,  if  he 
means  to  make  his  sovereignty  appear  in  all  his  conduct,  min- 
isters ought  not  to  shun  to  declare  it  in  all  their  preaching. 
They  cannot  preach  any  doctrine  which  is  more  perfectly 
adapted  to  reach  the  hearts  and  consciences  of  their  hearers, 
and  to  prepare  them  to  glorify  and  enjoy  God  for  ever. 

4.  If  afflictions  are  designed  and  suited  to  make  men  realize 
divine  sovereignty,  then  they  always  try  their  hearts,  whether 
they  are  friendly  or  unfriendly  to  God.  While  he  pours  the 
blessings   of  providence   into  their  bosoms,  and  gives  them 


126  SERMON     X  . 

uninterrupted  prosperity,  they  are  all  apt  to  think  that  they  love 
him  in  sincerity.     But  when  he  treats  them  as  a  sovereign,  and 
visits  them  with  the  rod  of  affliction,  then  he  tries  their  sincer- 
ity.    If  they  are  sincere,  they  will  submit  to  his  sovereignty ; 
but  if  they  are  insincere,  they  will  hate  and  oppose  it.     As  God 
never  lets  men  know  whether  he  is  afflicting  them  for  their  own 
good,  or  for  their  neighbors'  good,  or  for  their  enemies'  good,  or 
for  the  general  good,  so  he  always  means  to  try  their  hearts, 
and  draw  forth  their  benevolent  or  selfish  feelings.     He  led  his 
people  of  old  through  the  wilderness,  to  try  them,  and  see  what 
was  in  their  hearts.     And  the  means  he  used  answered  the  end 
he  proposed.     His  friends  submitted,  but  his  enemies  rebelled. 
Afflictions  always  produce  these  different  effects  in  the  hearts 
of  saints  and  sinners.     Those  who  sincerely  love  God  are  wil- 
ling that  he  should  answer  his  own  purposes,  in  casting  them 
into  the  furnace  of  affliction.     They  feel  as  he  feels.     He  de- 
sires to  answer  the  best  ends  by  their  afflictions,  and  they  desire 
the  same.     They  feel  that  unreserved  submission  to  God  that 
Job  felt  when  he  said,  "  Though  he  slay  me,  yet  will  I  trust  in 
him."     But  when  those  who  are  destitute  of  grace  are  afflicted, 
and  realize  that  God  designs  to  give  them   all  the  pain  and 
anguish  they  endure,  they  find  that  they  have  a  carnal  mind, 
which  will  not  submit  to  divine  sovereignty.     They  inwardly 
say  that  he  who  made  them  shall  not  reign  over  them.     They 
would  fain   flee   out  of  his   hand.     Afflictions  equally  try  the 
hearts  of  both  the  friends  and  enemies  of  God,  and  give  them 
the  best  opportunity  to  know  what  manner  of  persons  they  are. 
5.  If  afflictions  are  designed  and  calculated  to  bring  the 
friends  of  God  to  a  cordial  submission  to  his  sovereignty,  then 
they  will  eventually  do  them  good.     God  always  makes  the 
means  he  uses  answer  the  ends  which  he  intends  they  shall 
answer.     And  he  tells  us  that  he  means  to  teach  his  people  to 
profit  by  all  his  fatherly  chastisements.     He  says  that  all  things 
shall  work  together  for  good  to  them  that  love  him.     He  says 
that  their  light  afflictions  shall  work  for  them  a  far  more  exceed- 
ing and  eternal  weight  of  glory.     He  assures  them  that  whom 
he  loveth  he  chasteneth,  and  scourgeth  every  son  whom  he  re- 
ceiveth.    Though  real  saints  sometimes  murmur,  and  complain 
of  God  under  his  chastising  hand,  yet  they  finally  fall  at  his 
feet,  submit  to  his   sovereignty,  and  become  partakers  of  his 
holiness.     Job  alternately  submitted  and  murmured,  but  at  last, 
he  cheerfully  and  unreservedly  submitted  to  the  rectitude  and 
wisdom  of  the  divine  conduct  towards  him,  which  answered 
the  very  end  that  he  had  desired  and  expected  in  the  days  of 
his  adversity.     In  that  dark  and  gloomy  season  he  said,  "  Be- 
hold, I  go  forward,  but  he  is  not  there ;  and  backward,  but  I 


SUBMISSION     TO     UOD.  127 

cannot  perceive  him ;  on  the  left  hand,  where  he  doth  work, 
but  I  cannot  behold  him ;  he  hideth  himself  on  the  right  hand, 
that  I  cannot  see  him.  But  he  knoweth  the  way  that  I  take  : 
when  he  hath  tried  me,  I  shall  come  forth  as  gold."  David 
gratefully  acknowledges  that  he  had  found  peculiar  benefit 
from  the  afflictive  hand  of  God.  "  It  is  good  for  me  that  I  have 
been  afflicted,  that  I  might  learn  thy  statutes.  Before  I  was 
afflicted,  I  went  astray  ;  but  now  I  have  kept  thy  word."  God 
has  often  reclaimed,  purified  and  comforted  his  children,  by 
means  of  sore  and  heavy  afflictions.  And  it  is  always  to  be 
expected  that  they  will  all  eventually  find  great  spiritual  advan- 
tage from  his  fatherly  chastisements.  This  the  apostle  sug- 
gests to  christians  for  their  consolation  under  their  fiery  trials. 
"  Take,  my  brethren,  the  prophets,  who  have  spoken  in  the 
name  of  the  Lord,  for  an  example  of  suffering  affliction,  and 
of  patience."  "  Behold,  we  count  them  happy  which  endure. 
Ye  have  heard  of  the  patience  of  Job,  and  have  seen  the  end 
of  the  Lord ;  that  the  Lord  is  very  pitiful  and  of  tender  mercy." 

Finally,  this  discourse  applies,  with  peculiar  propriety,  to 
the  family  and  friends  of  the  late  Deacon  Gillmore.  We 
presume  that  it  was  the  prayer  of  every  christian,  and  the  desire 
of  every  person,  in  this  place,  that  his  languishing  health  might 
be  restored,  and  his  valuable  life  might  be  continued  for  many 
years.  He  was  universally  and  justly  beloved.  His  peaceable 
disposition,  his  native  modesty,  his  uniform  piety,  and  his  pru- 
dent, inoffensive  deportment,  gained  the  hearts  of  this  people. 
Though  he  was  called  to  act  in  a  variety  of  civil,  military  and 
religious  offices,  yet  he  so  manifestly  endeavored  to  serve  God 
and  his  generation,  that  he  not  only  escaped  the  censure,  but 
secured  the  esteem  and  approbation  of  the  public.  But  not- 
withstanding the  prayers  and  desires  of  his  friends  and  family, 
God  has  put  a  period  to  his  life  and  usefulness,  in  the  midst 
of  his  days.  It  becomes  us  to  be  dumb,  and  not  open  our 
mouths,  because  he  has  done  it.  He  has  seen  better  reasons 
for  shortening  his  life,  than  we  could  see  for  lengthening  it 
out.  And  perhaps  his  principal  design  in  this  instance  of 
mortality  was,  to  bring  us  to  a  cordial  and  unreserved  submis- 
sion to  his  amiable  and  absolute  sovereignty. 

It  certainly  becomes  this  church  to  be  humble  and  submis- 
sive under  the  sovereign  hand  of  God,  who  has  diminished 
their  number  and  weakened  their  strength,  by  taking  away  a 
member  and  officer,  whose  service  they  not  only  desired,  but 
peculiarly  needed.  As  this  circumstance  displays  the  sove- 
reignty of  God,  so  it  lays  them  under  peculiar  obligations  to 
look  to  him  for  his  special  direction  in  the  path  of  duty.     Let 


128  SERMON     X  . 

it  be  their  heart's  desire  and  prayer  to  God,  that  he  would 
completely  repair  the  breach  he  has  made  among  them. 

Not  only  the  church,  but  the  people,  and  especially  those  in 
the  meridian  of  life,  ought  to  be  deeply  affected  with  the  death 
of  a  man,  whose  face  they  beheld,  whose  voice  they  heard,  and 
whose  company  they  enjoyed,  with  a  great  deal  of  pleasure. 
He  has  taught  them  how  to  live,  and  how  to  die.  He  has  left 
them  an  example  which  they  may  follow  with  safety  and 
advantage,  by  which,  though  dead,  he  now  speaketh.  And 
whoever  will  live  as  he  lived,  may  hope  to  die  as  he  died,  in 
favor  with  God  and  man. 

The  bereaved  widow  has  much  occasion  to  mourn,  but  not 
to  mourn  as  those  who  have  no  hope.  She  has  ground  to 
believe  that  her  dear  departed  husband  has  met  with  the  appro- 
bation of  God,  which  is  infinitely  better  than  the  approbation 
of  man.  This  is  a  consolation  which  ought  to  melt  her  heart 
in  gratitude  as  well  as  submission.  God  is  giving  her  an  oppor- 
tunity to  realize  his  sovereignty,  and  to  exercise  that  supreme 
affection  to  him  which  she  has  publicly  professed  to  have.  If 
she  will  now  keep  covenant  with  God,  he  will  keep  covenant 
with  her,  and  grant  her  covenant  mercies.  As  a  father  pitieth 
his  children,  so  the  Lord  pitieth  them  that  fear  him.  If  she 
will  only  cast  her  burdens  upon  his  arm,  she  may  possess  her 
soul  in  peace,  and  humbly  hope  that  this  sore  bereavement 
and  fiery  trial  will  work  for  her  a  far  more  exceeding  and  eter- 
nal weight  of  glory. 

The  fatherless  children  are  capable  of  feeling  and  duly  esti- 
mating the  great  loss  they  have  sustained,  by  the  death  of  a 
dear  and  indulgent  parent.  After  holding  them  long  in  doubt- 
ful expectation,  God  has  brought  upon  them  the  evil  they 
feared.  He  has  taken  away,  and  they  could  not  hinder  him  ; 
and  will  they  now  presume  to  say  unto  him,  "  What  doest 
thou  ?  "  It  becomes  them  to  bow  in  silent  and  cordial  sub- 
mission to  his  holy  and  righteous  sovereignty.  They  ought  to 
be  thankful  that  God  graciously  preserved  the  life  of  their 
father,  until  they  have  come  to  years  of  discretion  and  self- 
direction.  It  is  now  their  indispensable  duty  to  remember  his 
instructions  and  counsels,  and  to  imitate  every  thing  amiable 
in  his  character  and  conduct.  God  has  of  late  been  striving 
with  them  by  his  Spirit,  and  he  is  now  striving  with  them  by 
his  providence.  If  they  will  now  hear  his  voice,  let  them  not 
harden  their  hearts,  but  acquaint  themselves  with  him,  and  be 
at  peace,  and  thereby  good  shall  come  unto  them.     Amen. 


SERMON   XI. 


HOPE  IN  DEATH. 


DEATH  OF  MR.  OLIVER  SHEPHERD,  OF  WRENTHAM,  OCTOBER  14,  1814,  IN  HIS 

27th  YEAR. 


But  the  righteous  hath  hope  in  his  death.  ■ — Psov.  xiv.  32. 

Hope  is  the  principal  source  of  happiness  to  all  mankind, 
while  they  are  passing  through  the  shifting  scenes  of  this  present 
life.  There  is,  however,  a  wide  difference  between  the  hopes 
of  the  righteous  and  the  hopes  of  the  wicked.  The  wicked 
place  their  hopes  upon  uncertain  and  unsatisfying  objects, 
which  subject  them  to  continual  disappointments  in  life,  and 
never  fail  to  plunge  them  deep  in  despair,  in  the  hour  of  death. 
But  the  righteous  build  their  hopes  upon  spiritual  and  divine 
objects,  which  never  disappoint  them  in  life,  nor  forsake  them 
at  death  ;  but,  in  that  most  serious  crisis,  afford  them  "  an  anchor 
of  the  soul,  both  sure  and  steadfast ;  and  which  entereth  into 
that  within  the  vail."  This  contrast  between  hope  and  despair, 
in  the  article  of  death,  is  emphatically  expressed  in  the  verse 
which  contains  the  text.  "  The  wicked  is  driven  away  in  his 
wickedness  ;  but  the  righteous  hath  hope  in  his  death." 

It  is  proposed,  in  the  present  discourse,  to  describe  the  char- 
acter here  mentioned,  and  to  illustrate  the  truth  here  asserted. 

I.  I  shall  describe  the  character  of  the  righteous. 

The  inspired  writers  divide  all  mankind  into  two,  and  but 
two,  essentially  different  classes,  and  distinguish  them  by  the 
different  appellations  of  the  righteous  and  the  wicked.  This 
distinction  runs  through  the  whole  Bible,  but  is  more  con- 
stantly kept  up  in  the  writings  of  Solomon  than  in  any  other 
parts  of  the  scripture.     He  generally  exhibits  these  two  oppo- 

VOL.  III.  17 


130  SERMON     XI. 

site  characters  in  contrast  with  each  other,  which  sets  them 
both  in  the  most  conspicuous  and  striking  light. 

The  peculiar  distinction  between  the  righteous  and  the 
wicked  lies  in  the  heart,  and  not  in  the  understanding.  The 
righteous  possess  that  holiness  of  heart  of  which  the  wicked 
are  entirely  destitute.  They  are  in  a  state  of  nature,  and  dead 
in  trespasses  and  sins.  They  have  a  carnal  mind,  which  is 
enmity  against  God,  not  subject  to  his  law,  neither  indeed  can 
be.  Selfishness  reigns  in  their  hearts,  and  makes  them  ene- 
mies to  all  righteousness.  But  the  righteous  have  a  new  heart 
and  a  new  spirit.  They  put  off  the  old  man,  which  is  cor- 
rupt, and  put  on  the  new  man,  which  after  God  is  created  in 
righteousness  and  true  holiness.  They  give  God  the  supreme 
affection  of  their  hearts,  and  delight  in  the  law  of  the  Lord 
after  the  inward  man.  They  renounce  all  self-righteousness 
and  self-dependence,  and  rely  alone  upon  the  atonement  of 
Christ,  as  the  ground  of  pardon  and  acceptance  in  the  sight  of 
God.  They  renounce  the  world  and  the  things  of  the  world, 
and  choose  God  for  their  supreme  portion.  As  they  are  new 
creatures,  so  they  walk  in  newness  of  life.  They  express  their 
love  to  God  and  to  man,  in  all  the  various  ways  which  the 
gospel  requires.  They  live  in  the  habitual  practice  of  all  god- 
liness and  honesty.  They  perform  all  the  duties  of  devotion, 
whether  secret,  private  or  public,  from  day  to  day  and  from 
Sabbath  to  Sabbath.  They  cordially  unite  with  the  friends  of 
God  in  espousing  his  cause,  and  promoting  the  prosperity  of 
Zion.  They  do  good  to  all  men  as  they  have  opportunity,  but 
especially  to  the  household  of  faith.  They  live  not  to  them- 
selves, but  to  him  who  died  for  them,  and  redeemed  them  by 
his  blood.  They  feel  and  act  as  pilgrims  and  strangers  in  the 
world,  and  plainly  declare,  by  their  uniform  conduct,  that  they 
are  looking  for  a  city  which  hath  foundations,  whose  builder 
and  maker  is  God.  These  are  some  of  the  peculiar  traits  in 
the  character  of  the  righteous  which  distinguish  them  from 
the  wicked. 

II.  I  proceed  to  illustrate  the  truth  asserted  in  the  text: 
"  The  righteous  hath  hope  in  his  death." 

This  assertion  is  true,  as  it  respects  righteous  persons  in 
general,  though  there  may  be  some  apparent  exceptions.  The 
righteous,  as  well  as  others,  may  leave  the  world  under  various 
circumstances.  Some  may  die  so  suddenly,  as  to  have  no  time 
for  reflection  or  anticipation.  Some  may  die  in  such  a  state  of 
debility  or  derangement,  as  to  be  incapable  of  exercising  either 
hope  or  fear.  Some  may  die  under  the  hidings  of  God's  face, 
and  involved  in  darkness  respecting  their  gracious  state,  which 
may  deprive  them  of  peace  and  hope.     Still  it  is  true  of  all  the 


HOPE      IN     DEATH.  131 

righteous,  that  they  have  a  solid  foundation  of  hope,  which 
death  can  neither  shake,  nor  destroy.  But  as  I  have  just  ob- 
served, it  is  generally  the  happy  lot  of  the  righteous,  to  have 
hope  in  their  death.  Abraham,  Isaac,  Jacob  and  Joseph,  died 
in  hope.  David  closed  his  life  in  a  lively  hope  of  future  bles- 
sedness. These  were  his  last  words  :  "Although  my  house  be 
not  so  with  God ;  yet  he  hath  made  with  me  an  everlasting 
covenant,  ordered  in  all  things,  and  sure ;  for  this  is  all  my 
salvation  and  all  my  desire."  Simeon  waited  in  hope  of  his 
dying  hour,  and  prayed  for  its  speedy  approach.  "  Lord,  now 
lettest  thou  thy  servant  depart  in  peace,  according  to  thy  word  ; 
for  mine  eyes  have  seen  thy  salvation."  Stephen  expired,  be- 
holding the  glories  of  heaven,  and  "  calling  upon  God,  and 
saying,  Lord  Jesus  receive  my  spirit."  Paul's  hope  was  en- 
livened and  strengthened  in  a  near  and  realizing  view  of  death. 
He  said,  "  I  am  now  ready  to  be  offered,  and  the  time  of  my 
departure  is  at  hand.  I  have  fought  a  good  fight,  I  have  finished 
my  course,  I  have  kept  the  faith :  Henceforth  there  is  laid  up 
for  me  a  crown  of  righteousness,  which  the  Lord  the  righteous 
Judge  shall  give  me  at  that  day :  and  not  to  me  only,  but  unto 
all  them  also  that  love  his  appearing."  It  was  so  common  in 
David's  day,  for  the  righteous  to  die  in  hope,  that  he  appeals  to 
ocular  evidence  in  proof  of  it.  "  Mark  the  perfect  man,  and 
behold  the  upright :  for  the  end  of  that  man  is  peace."  How 
many  men  of  eminent  piety,  in  every  part  of  the  christian 
world,  have  finished  their  course  in  the  full  assurance  of  hope ! 
Though  there  is  no  occasion  for  saying  any  thing  more  to 
establish  the  truth  that  the  righteous  have  hope  in  their  death, 
yet  it  may  be  proper  and  useful  to  inquire,  why  the  righteous 
have  hope  in  that  solemn  hour  which  involves  the  wicked  in 
utter  darkness  and  despair.  There  is  one  plain  and  sufficient 
reason  to  be  given  for  this  peculiar  circumstance  in  the  death 
of  the  righteous  ;  it  is  because  there  is  nothing  preceding, 
attending  or  following  death,  which  can  destroy  the  foundation 
of  their  hope. 

First.  A  clear  and  just  sense  of  their  guilt  and  ill  desert  in 
the  sight  of  God,  cannot  destroy  their  hope  in  Christ.  The 
prospect  of  death  very  naturally  awakens  in  the  minds  of  men 
a  consciousness  of  their  great  and  numerous  offences,  and  of 
the  justice  of  that  law  which  they  have  broken,  and  by  which 
they  are  condemned.  The  apostle  says,  "  The  sting  of  death 
is  sin,  and  the  strength  of  sin  is  the  law."  Death  brings  a  sting 
to  the  consciences  of  the  wicked,  who  have  spent  their  lives  in 
doing  nothing  but  what  has  been  displeasing  to  God  and  a 
transgression  of  his  righteous  law.  Their  sins  appear  to 
them  in  their  nature,  in  their  number,  and  in  their  peculiar 


132  SERMON     XI. 

aggravations.  They  are  alarmed  at  the  justice  of  God, 
which  may  execute  the  penalty  of  the  law  upon  them, 
and  drive  them  away  in  their  wickedness  to  hopeless 
ruin.  This  kills  all  their  former  flattering  hopes,  which  they 
had  built  upon  their  own  imaginary  goodness,  or  upon  the 
boundless  mercy  of  God.  But  though  the  prospect  of  death 
gives  the  righteous  as  strong  and  as  realizing  a  sense  of  their 
great  criminality,  yet  they  have  had  such  a  sense  of  it  before, 
and  have  loathed  and  abhorred  themselves  for  all  their  trans- 
gressions. Though  they  have  a  clear  sight  of  the  justice  of 
God,  which  might  pursue  them  to  endless  destruction,  yet  they 
have  had  such  a  sight  of  it  before,  and  cordially  accepted  the 
punishment  of  their  iniquity,  and  judged  and  condemned  them- 
selves, as  the  divine  law  judges  and  condemns  them.  And 
though  they  are  fully  convinced  that  they  have  nothing  to 
recommend  them  to  the  mercy  of  God  but  wretchedness  and 
guilt,  yet  they  have  before  given  up  all  their  self-righteousness 
and  self-dependence,  and  placed  their  whole  trust  in  the  aton- 
ing blood  of  Christ,  to  recommend  them  to  the  pardoning  mer- 
cy of  their  offended  sovereign.  They  know,  as  the  apostle 
did,  whom  they  have  believed,  and  are  persuaded  that  he  is 
able  to  keep  that  which  they  have  committed  to  him  against 
that  day.  They  believe  that  though  their  sins  have  abounded, 
yet  the  grace  of  God  can  much  more  abound.  This  enables 
them  to  say  with  the  primitive  christians,  "  O  death,  where  is 
thy  sting  ?  O  grave,  where  is  thy  victory  ?  The  sting  of  death 
is  sin,  and  the  strength  of  sin  is  the  law.  But  thanks  be  unto 
God,  which  giveth  us  the  victory  through  our  Lord  Jesus 
Christ."  That  sense  of  sin  and  guilt  which  destroys  the 
hope  of  the  impenitent  unbeliever,  cannot  destroy  the  hope  of 
the  penitent  believer,  in  the  hour  of  death. 

Secondly.  There  is  nothing  in  the  thoughts  of  leaving  this 
world,  which  can  destroy  the  hope  of  the  righteous.  The 
wicked  dread  this  circumstance  of  death.  The  very  thought  of 
leaving  the  world  drinks  up  all  their  spirits,  and  destroys  all 
their  hopes.  To  leave  the  world  is  to  leave  all  their  treasures 
upon  which  they  have  built  all  their  hopes  ;  and  when  their 
treasures  are  lost,  all  their  hopes  and  happiness  must  perish. 
What  ground  of  hope  had  Dives,  when  he  saw  death  ap- 
proaching to  strip  him  of  all  his  affluence  and  grandeur  ? 
What  ground  of  hope  had  the  wealthy  worldling,  when  God 
told  him,  "  This  night  thy  soul  shall  be  required  of  thee  ? " 
What  ground  of  hope  can  any  of  the  men  of  the  world  have, 
when  God  shall  take  away  their  souls  ?  Whenever  death 
appears  near  and  certain,  it  must  fill  their  hearts  with  anguish 
and  despair.     But  the  righteous  have  nothing  to  fear  from 


HOPE      IN     DEATH.  133 

leaving  the  world.  They  would  not  live  alway.  They 
place  their  hope  in  God,  and  can  address  him  in  the  lan- 
guage of  the  Psalmist,  "  Whom  have  I  in  heaven  but  thee, 
and  there  is  none  upon  earth  that  I  desire  besides  thee  ?  " 
They  are  crucified  to  the  world,  and  the  world  to  them,  by  the 
cross  of  Christ.  They  have  a  more  enduring  substance  than  the 
world  can  afford.  They  have  a  lively  hope  of  an  inheritance 
incorruptible,  undefiled,  and  that  fadeth  not  away,  reserved  in 
heaven  for  them.  They  have  seen,  and  realized,  and  renounced, 
the  vanities  of  the  world.  They  have  really  complied  with 
that  indispensable  condition  of  salvation  which  Christ  has 
required.  For  they  have  in  their  hearts,  forsaken  houses,  and 
brethren,  and  sisters,  and  father,  and  mother,  and  wife,  and 
children,  and  lands,  and  every  thing  they  have  in  this  world, 
that  in  the  world  to  come  they  may  inherit  everlasting  life. 
They  have  nothing  to  give  up  at  death,  but  what  they  have 
given  up  before.  They  have  nothing  to  lose,  but  every  thing 
to  gain,  by  leaving  the  world  ;  and  of  consequence,  the  prospect 
of  death  cannot  destroy,  but  only  strengthen  and  enliven  their 
hope. 

Thirdly.  There  is  nothing  in  the  prospect  of  having  a  more 
constant  and  realizing  sense  of  the  divine  presence,  which  can 
destroy  the  hope  of  the  righteous  at  the  hour  of  death.  Sin- 
ners say  unto  God,  "  Depart  from  us."  If  it  were  in  their 
power, , they  would  entirely  banish  from  their  minds  a  realizing 
sense  of  the  divine  presence.  But  death  brings  God  near  to 
them,  which  damps  all  the  vain  hopes  which  they  had  cherish- 
ed and  lived  upon  in  the  days  of  health  and  stupidity.  The 
thought  of  appearing  before  God,  and  of  realizing  his  holy 
presence,  destroys  every  gleam  of  hope.  They  cannot  con- 
ceive of  enjoying  the  least  degree  of  happiness,  after  death  has 
removed  all  the  objects  of  this  world  from  their  view,  and  fixed 
their  whole  attention  upon  God,  whose  presence  they  cannot 
shun,  and  whose  wrath  they  cannot  endure.  But  there  is 
nothing  in  the  prospect  of  going  into  the  more  immediate 
presence  of  God  after  death,  which  has  the  least  tendency  to 
destroy  the  hope  of  the  righteous.  They  have  been  with  God 
before.  They  know  what  it  is  to  draw  near  to  God,  and  to 
have  God  draw  near  to  them.  They  love  to  see  God  every 
day,  every  where,  and  in  every  thing  ;  and  more  especially  in 
his  sanctuary.  Hear  the  language  of  David,  who  speaks  the 
language  of  all  the  people  of  God  upon  this  subject.  "  One 
thing  have  I  desired  of  the  Lord,  that  will  I  seek  after;  that  I 
may  dwell  in  the  house  of  the  Lord  all  the  days  of  my  life,  to 
behold  the  beauty  of  the  Lord,  and  to  inquire  in  his  temple." 
"  How  amiable  are  thy  tabernacles,  O  Lord  of  hosts !     My  soul 


134  SERMON     XI. 

longeth,  yea,  even  fainteth,  for  the  courts  of  the  Lord:  my 
heart  and  my  flesh  crieth  out  for  the  living  God."  "As  the  hart 
panteth  after  the  water  brooks,  so  panteth  my  soul  after  thee, 

0  God!  My  soul  thirsteth  for  God,  for  the  living  God: 
When  shall  I  come  and  appear  before  God  ?  "  The  righteous, 
who  love  the  temple  of  God  in  this  world,  desire  to  be  fixed  as 
pillars  in  his  temple  above.  They  long  to  be  absent  from  the 
body,  that  they  may  be  present  with  the  Lord.  David  lived 
and  died  in  the  pleasing  hope  of  enjoying  the  blissful  presence 
of  God  for  ever.  "  I  have  set  the  Lord  always  before  me : 
because  he  is  at  my  right  hand,  I  shall  not  be  moved."  "  Thou 
wilt  show  me  the  path  of  life :  in  thy  presence  is  fulness  of 
joy ;  at  thy  right  hand  there  are  pleasures  for  evermore."  "  I 
shall  behold  thy  face  in  righteousness  ;  I  shall  be  satisfied  when 

1  awake  with  thy  likeness."  The  prospect  of  death  cannot 
destroy,  but  must  necessarily  consummate,  the  hope  of  the 
righteous  that  they  shall  be  translated  into  the  immediate  and 
beatific  presence  of  God. 

Fourthly.  The  prospect  which  death  presents  to  the  righ- 
teous of  being  forever  united  with  perfectly  holy  creatures, 
cannot  destroy  their  hope.  The  wicked  hate  heaven  on  account 
of  its  holy  inhabitants.  They  could  not  enjoy  themselves  a 
moment  in  the  society  of  holy  angels  and  of  the  spirits  of  just 
men  made  perfect.  "  An  unjust  man  is  an  abomination  to 
the  just:  and  he  that  is  upright  in  his  ways  is  abomination 
to  the  wicked."  Hence  the  apostle  demands,  "  What  fellow- 
ship hath  righteousness  with  unrighteousness  ?  and  what  com- 
munion hath  light  with  darkness  ?  —  or  what  part  hath  he 
that  believeth,  with  an  infidel  ?  "  The  hearts  of  the  wicked 
are  in  perfect  contrariety  to  the  hearts  of  the  righteous,  which 
totally  disqualifies  them  for  the  holy  and  happy  society  of 
heaven,  and  completely  fits  them  for  the  society  of  the  unholy 
and  unhappy  prisoners  of  despair.  The  prospect  of  such  an 
everlasting  separation  between  the  righteous  and  the  wicked, 
will  destroy  the  hope  of  the  wicked,  while  it  will  strengthen 
and  confirm  the  hope  of  the  righteous.  They  dread,  as  David 
did,  that  God  should  gather  their  souls  with  the  wicked,  and 
ardently  desire  and  hope  to  be  where  the  wicked  shall  cease 
from  troubling,  and  the  weary  shall  be  at  rest.  When  the  time 
of  their  departure  is  at  hand,  and  they  are  waiting  for  death, 
they  find  a  peculiar  pleasure  in  looking  through  the  grave  up 
to  the  world  of  light,  where  they  hope  to  be  soon  united  with 
the  patriarchs,  the  prophets,  the  apostles,  and  all  the  children 
of  God,  in  their  Father's  house.  They  can  hardly  conceive  of 
any  happiness,  which  is  superior  to  the  felicity  which  they 
hope  to  derive  from  the  love,  the  harmony,  and  the  uninter- 


HOPE     IN     DEATH.  135 

rupted  society  of  the  general  assembly  and  church  of  the  first- 
born in  heaven.  Death,  which  opens  such  a  bright  and  glo- 
rious prospect  into  the  heavenly  world,  is  suited  to  remove 
the  doubts  and  fears,  and  to  confirm  the  hopes,  of  the  righ- 
teous. 

Fifthly.  There  is  nothing  in  the  prospect  of  the  holy  em- 
ployments of  heaven,  which  can  destroy  the  hopes  of  the 
righteous.  To  the  unrighteous  in  this  life,  the  duties  of  private 
devotion,  the  services  of  the  sanctuary,  and  the  very  Sabbath 
itself,  are  a  burden  and  weariness.  And  when  they  think  of 
the  eternal  world,  as  they  sometimes  are  constrained  to  do,  the 
prospect  of  the  holy  services  of  heaven  destroys  all  their  hope 
or  desire  of  going  thither.  Their  hearts  revolt  from  the  painful 
idea  of  spending  an  endless  duration  in  the  holy  and  humble 
worship  of  the  sacred  Three  in  One.  When  death  comes  to 
call  them  away  from  the  busy  scenes  of  life,  every  ray  of  hope 
vanishes ;  for  they  are  conscious  that  they  cannot  be  happy 
either  in  praising,  or  blaspheming  God,  and  of  course  must  be 
completely  wretched  as  long  as  they  exist.  But  when  death 
comes  to  the  righteous,  and  opens  the  prospect  of  being  for  ever 
employed  in  worshipping  and  praising  their  God  and  Saviour, 
it  fills  their  hearts  with  the  purest  joy  and  most  lively  hope. 
They  have  found  it  to  be  good  for  them  to  draw  near  to  God 
in  the  duties  of  devotion.  They  have  seen  the  glory  of  God 
in  his  sanctuary,  and  enjoyed  divine  pleasure  in  uniting  with  the 
assembly  of  his  saints,  in  paying  him  the  sincere  and  supreme 
homage  of  the  heart.  They  know  that  death  will  not  destroy 
their  existence,  and  therefore  it  cannot  destroy  their  desire  and 
hope  of  praising  God  for  ever.  David  believed  this,  and  thank- 
fully acknowledged  it  before  God.  "  Praise  ye  the  Lord.  Praise 
the  Lord,  O  my  soul.  While  I  live,  will  I  praise  the  Lord : 
I  will  sing  praises  unto  my  God  while  I  have  any  being." 
The  prospect  of  dying  in  the  Lord,  of  resting  from  their  labors, 
and  of  enjoying  one  holy  and  perpetual  Sabbath  in  the  king- 
dom of  heaven,  instead  of  destroying  the  hope  of  the  righteous, 
removes  the  gloom  of  the  grave,  and  fills  their  hearts  with  joy 
unspeakable  and  full  of  glory. 

Sixthly.  There  is  nothing  in  seeing  the  displays  of  divine 
justice  upon  the  vessels  of  wrath  after  death,  that  can  destroy 
the  hope  of  the  righteous.  They  have  seen  and  approved  the 
justice  of  God  when  pointed  against  themselves,  and  so  are 
prepared  to  see  and  approve  the  brightest  displays  of  it  towards 
the  finally  impenitent.  Though  they  do  not  delight  in  the 
death  of  the  wicked,  simply  considered,  yet  they  do  delight,  all 
things  considered,  in  seeing  God  manifest  his  holy  and  just  dis- 
pleasure against  the  incorrigible  enemies  of  all  righteousness. 


136  SERMON     XI. 

As  Moses  and  the  pious  Israelites  could  bless  and  praise  God 
for  destroying  Pharaoh  and  his  hosts  in  the  Red  Sea,  so  the 
righteous  can,  with  equal  benevolence  and  sincerity,  say, 
"Amen,  Alleluia,"  while  they  behold  God  perpetually  pouring 
out  the  vials  of  his  wrath  upon  those  obstinate  enemies  who, 
if  they  had  been  able,  would  have  destroyed  his  kingdom,  and 
all  his  holy  and  obedient  subjects.  God  never  felt  and  never 
will  feel  the  least  malevolence  towards  his  irreconcilable  ene- 
mies, and  therefore  will  never  express  the  least  malevolence 
towards  them,  while  he  gives  them  the  due  reward  of  their 
deeds.  Though  death  will  remove  the  vail  which  now  hides 
the  invisible  world,  and  covers  the  destruction  of  the  wicked, 
yet  the  prospect  of  this  has  a  tendency  to  strengthen  rather 
than  to  weaken  the  hope  of  the  righteous,  that  they  shall  clearly 
see  and  sensibly  enjoy  the  justice  as  well  as  the  mercy  of  God 
for  ever. 

Seventhly.  The  prospect  of  seeing  all  the  divine  purposes 
completely  accomplished  and  unfolded,  cannot  destroy  the 
hope  of  the  righteous  when  they  are  going  out  of  time  into 
eternity.  This  is  a  dreadful  prospect  to  the  wicked,  who  hate 
and  oppose  the  eternal  and  immutable  designs  of  the  Deity. 
But  those  who  habitually  live  in  the  exercise  of  that  faith  which 
is  the  substance  of  things  hoped  for,  and  the  evidence  of  things 
not  seen,  sincerely  rejoice  in  the  prospect  of  seeing  all  the 
divine  purposes  fulfilled  and  explained  in  the  world  of  light. 
"When  Peter  could  not  comprehend  the  reason  of  Christ's  con- 
duct in  a  certain  instance,  "Jesus  answered  and  said  unto  him, 
What  I  do,  thou  knowest  not  now;  but  thou  shalt  know  here- 
after." This  promise  was  undoubtedly  a  source  of  joy  and 
hope  to  Peter,  as  long  as  he  lived,  and  when  he  died.  The 
same  promise  applies  to  all  the  righteous,  and  affords  them  a 
solid  ground  to  hope  that  death  will  dissipate  all  the  clouds 
and  darkness  which  have  rested  upon  the  dispensations  of 
providence  and  grace  in  this  life.  Now  they  see  through  a 
glass  darkly,  but  after  death  they  shall  see  face  to  face  :  now 
they  know  in  part,  but  then  shall  they  know  even  as  also  they 
are  known.  When  the  works  of  creation  and  providence  shall 
have  completed  the  work  of  redemption,  then  all  the  counsels 
of  God  shall  be  laid  open ;  and  the  reasons  of  all  his  conduct 
towards  all  his  creatures  in  every  part  of  his  vast  dominions, 
shall  be  fully  explained  to  the  apprehension  and  satisfaction  of 
his  friends,  and  to  the  full  conviction  and  utter  confusion  of  his 
enemies.  It  is  the  sincere  desire  of  the  righteous,  both  in  life 
and  in  death,  that  God  would  carry  into  effect  all  his  wise,  holy 
and  gracious  designs ;  and  the  prospect  of  their  full  accom- 
plishment cannot  draw  a  cloud  of  darkness  over  their  depart- 


HOPE     IN     DEATH.  137 

ing  spirits,  but  will  greatly  brighten  their  hopes  of  seeing  the 
glory  of  all  the  divine  perfections  illustriously  displayed  to  all 
eternity.     I  may  add, 

Eighthly.  The  prospect  of  existing  for  ever  cannot  prevent 
the  righteous  from  having  hope  in  their  death.  The  prospect 
of  existing  for  ever  in  a  future  state,  carries  despair  to  the 
wicked  at  the  close  of  life.  But  the  righteous  have  hope  in 
their  dying  hour,  that  they  shall  enjoy  a  blessed  immortality 
beyond  the  grave.  They  can  adopt  the  language  of  the  prim- 
itive christians,  and  joyfully  say,  "  We  are  persuaded,  that 
neither  death,  nor  life,  nor  angels,  nor  principalities,  nor  powers, 
nor  things  present,  nor  things  to  come,  nor  height,  nor  depth, 
nor  any  other  creature,  shall  be  able  to  separate  us  from  the 
love  of  God  which  is  in  Christ  Jesus  our  Lord."  "  For  we 
know,  that  if  our  earthly  house  of  this  tabernacle  were  dissolv- 
ed, we  have  a  building  of  God ;  an  house  not  made  with 
hands,  eternal  in  the  heavens."  While  the  righteous  firmly 
believe  that  they  shall  thus  survive  the  grave,  and  live  for  ever 
in  the  presence,  in  the  favor,  and  in  the  enjoyment  of  God,  and 
perpetually  hold  a  free  and  intimate  communion  with  all  the 
holy  and  blessed  spirits  of  heaven,  they  must  have  a  lively 
hope  in  death,  both  in  respect  to  themselves,  and  to  all  their 
christian  friends,  whether  they  have  gone  before  them,  or  shall 
follow  after  them  to  the  mansions  of  bliss.  This  the  apostle 
represents  as  a  consolation  peculiar  to  christians.  "  I  would 
not  have  you  to  be  ignorant,  brethren,  concerning  them  which 
are  asleep,  that  ye  sorrow  not,  even  as  others  which  have  no 
hope.  For  if  we  believe  that  Jesus  died,  and  rose  again,  even 
so  them  also,  which  sleep  in  Jesus,  will  God  bring  with  him." 
"  And  so  shall  we  ever  be  with  the  Lord.  Wherefore  comfort 
one  another  with  these  words."  In  the  very  hour  of  death,  the 
righteous  have  a  sure  and  certain  hope  of  a  holy  and  happy 
existence  to  all  eternity.     "  The  perpetuity  of  bliss  is  bliss." 

I  now  pass  to  the  improvement  of  the  subject. 

1.  If  the  righteous  have  hope  in  their  death,  then  they  are 
essentially  different  from  the  wicked.  This  is  a  truth  which 
many  are  very  unwilling  to  admit.  They  suppose  that  there 
is  only  a  gradual  difference  between  the  godly  and  the  ungodly. 
They  allow  that  saints  are  better  than  sinners,  but  they  imagine 
that  the  only  difference  between  them  consists  in  the  degrees  of 
their  goodness.  They  cannot  believe  that  any  of  mankind  are 
so  completely  depraved,  as  to  be  altogether  destitute  of  moral 
goodness ;  and  this  naturally  leads  them  to  conclude  that  there 
is  no  essential  difference  between  the  righteous  and  the  wicked. 
But  if  the  righteous  have  hope  in  their  death,  while  the  wicked 
are  driven  away  in  despair,  then  there  must  be  an  essential 

vol.  in.  18 


138 


SERMON     XI 


difference  in  their  moral  characters.  The  characters  of  all  men 
are  in  perfect  conformity  with  the  objects  upon  which  they 
place  their  supreme  affections  and  hopes.  If  they  place  their 
supreme  affections  and  hopes  upon  holy  and  virtuous  objects, 
then  their  real  characters  are  holy  and  virtuous  ;  but  if  mere 
worldly  objects  hold  the  highest  place  in  their  desires  and 
affections,  then  their  characters  are  of  a  diametrically  opposite 
nature.  If  we  could  only  discover  the  real  objects  upon  which 
mankind  place  their  supreme  regard  and  attention,  we  should 
never  be  at  a  loss  about  their  true  characters.  Whatever,  there- 
fore, most  clearly  discovers  their  highest  hopes  and  depen- 
dence, must  make  the  greatest  discovery  of  the  moral  quality 
of  their  hearts.  And  there  is  nothing  which  more  completely 
makes  this  discovery,  than  a  change  of  circumstances.  It  was 
a  change  of  circumstances,  which  the  subtile  enemy  of  man- 
kind supposed  would  discover  the  true  character  of  Job  ;  and 
the  great  Searcher  of  hearts  consented  that  his  character  should 
be  tried  by  this  criterion.  God  pronounced  Job  to  be  a  perfect 
and  upright  man  ;  but  Satan  insinuated  that  a  change  of  cir- 
cumstances would  discover  his  selfishness  and  insincerity. 
The  experiment  was  made ;  and  by  the  infallible  test  proposed, 
Job  was  proved  to  be  a  true  and  sincere  friend  to  God.  It 
was  a  change  of  circumstances,  that  discovered  the  selfishness 
and  insincerity  of  the  multitudes  who  followed  Christ  from 
mercenary  motives.  It  was  a  change  of  circumstances,  that 
discovered  the  hypocrisy  and  avaricious  spirit  of  Judas,  and 
Simon  the  sorcerer.  And  it  is  a  change  of  circumstances,  that 
so  often  discovers  the  hearts  and  characters  of  men  at  this  day. 
But  there  is  no  change  of  circumstances,  which  has  so  great  a 
tendency  to  discover  the  hearts  and  characters  of  men,  as  a 
sick  and  dying  bed.  Multitudes  have  concealed  their  supreme 
affections  and  hopes  from  themselves  and  from  the  world,  until 
they  were  brought  to  this  trying  situation,  when  they  could  no 
longer  wear  the  mask.  If  this  be  true,  then  the  righteous  who 
have  hope  in  that  tremendous  hour  which  destroys  the  hope 
of  the  wicked,  must  be  essentially  different  from  them,  in  their 
hearts.  If  the  wicked  had  the  least  degree  of  supreme  love  to 
God  and  to  Christ,  death  could  not  destroy  their  hope,  any 
more  than  the  hope  of  the  righteous,  because,  it  could  not 
destroy  the  objects  of  their  supreme  affection  and  hope.  But 
if  the  wicked  have  not  the  least  degree  of  supreme  love  to 
God  and  to  Christ,  then  death  must  remove  all  the  objects  of 
their  supreme  affection  and  hope,  and  so  necessarily  destroy 
their  hope  itself.  It  is  impossible  to  account  for  the  hope  of 
the  righteous  and  the  despair  of  the  wicked,  at  death,  upon  any 
other  ground,  than  the  truth  of  their  total  depravity  of  heart. 
If  the  wicked  had  the  smallest  portion  of  the  oil  of  grace  in 


HOPE     IN     DEATH.  139 

their  hearts,  their  lamps  would  not  go  out  in  the  dying  hour, 
when  the  lamps  of  the  righteous  continue  to  burn,  and  to  give 
light  to  themselves  and  to  all  around  them. 

2.  If  none  but  the  righteous  have  hope  in  their  death,  then 
there  is  reason  to  fear  that  multitudes  will  be  fatally  disap- 
pointed in  their  dying  hour.  The  unrighteous,  as  well  as  the 
righteous,  generally  entertain  a  secret  hope  of  escaping  the 
wrath  to  come,  and  of  obtaining  eternal  life.  But  they  all 
build  their  hopes  of  heaven  upon  some  false  and  sandy  foun- 
dation, which  will  finally  give  way,  and  involve  them  in  disap- 
pointment and  ruin.  Some  hope  to  be  saved,  because  they 
imagine  that  their  hearts  are  naturally  pure  and  virtuous ;  some, 
because  they  have  lived  a  sober  and  regular  life  ;  some,  because 
they  have  had  a  sense  of  their  depravity  and  guilt,  and  been 
constrained  to  seek  and  strive  for  mercy  ;  some,  because  they 
believe  that  Christ  died  for  them  in  particular  ;  some,  because 
they  have  named  the  name  of  Christ,  and  maintained  the  form 
of  religion,  without  the  power  of  it ;  some,  because  they  think 
that  God  is  too  merciful  to  punish  any  of  his  sinful  creatures 
for  ever ;  and  some,  because  they  believe  Christ  died  with  an 
intention  to  save  all  mankind.  But  all  who  build  their  hopes 
of  future  happiness  upon  these  foundations,  will  find  that  they 
are  refuges  of  lies,  which  death  will  finally  destroy.  Our 
Saviour  has  described  self-deceivers,  and  solemnly  warned 
them  of  the  fatal  disappointment  to  which  they  are  exposed. 
"  Every  one  that  heareth  these  sayings  of  mine  and  doeth  them 
not,  shall  be  likened  unto  a  foolish  man,  which  built  his  house 
upon  the  sand :  And  the  rains  descended,  and  the  floods  came, 
and  the  winds  blew,  and  beat  upon  that  house,  and  it  fell,  and 
great  was  the  fall  of  it."  This  is  a  figurative  representation  of 
the  character  and  fate  of  self-deceivers  ;  but  there  is  a  literal 
one  far  more  striking  and  impressive.  "  Strive  to  enter  in  at 
the  strait  gate :  for  many,  I  say  unto  you,  will  seek  to  enter  in, 
and  shall  not  be  able.  When  once  the  master  of  the  house  is 
risen  up,  and  hath  shut  to  the  door,  and  ye  begin  to  stand 
without,  and  to  knock  at  the  door,  saying,  Lord,  Lord,  open 
unto  us ;  and  he  shall  answer  and  say  unto  you,  I  know  you 
not  whence  ye  are :  Then  shall  ye  begin  to  say,  We  have 
eaten  and  drunk  in  thy  presence,  and  thou  hast  taught  in  our 
streets.  But  he  shall  say,  I  tell  you,  I  know  you  not  whence  ye 
are ;  depart  from  me,  all  ye  workers  of  iniquity.  There  shall 
be  weeping  and  gnashing  of  teeth,  when  ye  shall  see  Abra- 
ham, and  Isaac,  and  Jacob,  and  all  the  prophets  in  the  kingdom 
of  God,  and  you  yourselves  thrust  out."  Such  will  be  the 
awful  disappointment  of  all  those  who  die  without  repentance 
toward  God,  and  faith  toward  our  Lord  Jesus  Christ. 

3.  If  the  righteous  have  hope  in  their  death,  then  their  hope 


140 


SERMON     XI 


may  be  the  strongest  and  brightest  in  that  solemn  season.  We 
know  that  the  hopes  of  the  ancient  saints  were  unusually  en- 
livened as  they  approached  nearer  and  nearer  to  the  eternal 
world.  You  recollect  how  Jacob,  and  Joseph,  and  David,  and 
Simeon,  and  Stephen,  and  Paul,  appeared  and  conversed,  in 
some  of  their  last  moments.  They  seemed  to  have  an  uncom- 
mon discovery  of  invisible  and  eternal  realities,  which  removed 
the  darkness  of  the  grave  and  the  terrors  of  death.  And  it  is 
easy  to  believe  that  if  death  does  not  destroy,  it  must  naturally 
tend  to  enlarge  the  views  and  enliven  the  hopes  of  the  righteous. 
It  certainly  brings  God,  and  Christ,  and  heaven,  and  all  the 
glorious  objects  of  eternity,  into  view,  which  are  suited  to  grat- 
ify their  hearts,  and  raise  their  hopes  and  joys  to  the  highest 
degree.  How  often  have  we  seen  pious  christians  appear  more 
holy,  more  heavenly,  more  joyful,  on  their  dying  beds,  than  they 
ever  did  before !  There  is  nothing  mysterious,  nor  incredible, 
in  the  numerous  accounts  we  have  read  of  the  joyful  and  tri- 
umphant deaths  of  eminent  saints.  It  was  only  necessary  that 
God  should  remove  from  their  view  all  the  vain  scenes  and 
concerns  of  this  world,  and  fix  their  whole  hearts  and  attention 
upon  heavenly  and  divine  objects,  and  their  holy  souls  must 
have  been  filled  with  joy  and  their  mouths  with  praise.  "  The 
path  of  the  just  is  as  the  shining  light,  that  shineth  more  and 
more  unto  the  perfect  day." 

4.  If  it  be  peculiar  to  the  righteous  to  die  in  a  sure  and 
joyful  hope,  then  their  death  may  be  peculiarly  instructive  and 
beneficial  to  the  living.  The  righteous  and  the  wicked  die 
under  the  same  external  circumstances,  but  their  internal  views 
and  feelings  are  extremely  different.  The  wicked  are  driven 
away  in  their  sins,  and  leave  the  world  with  reluctance  and 
remorse  ;  but  the  righteous  have  light  and  joy  and  hope  in 
their  last  moments.  In  the  death  of  the  wicked  we  see  the 
dreadful  consequences  of  the  want  of  religion  ;  but  in  the 
death  of  the  righteous  we  see  the  reality  and  importance  of 
religion.  The  death  of  the  wicked  excites  our  pity  and  com- 
passion towards  them  ;  but  the  death  of  the  righteous  awakens 
a  serious  concern  about  ourselves.  The  death  of  the  righteous, 
therefore,  naturally  tends  to  make  better  impressions  on  the 
minds  of  men,  than  the  death  of  the  wicked.  Saints,  in 
the  view  of  the  peaceful  death  of  the  righteous,  rejoice  with 
them,  and  feel  comforted,  strengthened,  and  animated  to  run 
the  christian  race  with  patience,  and  to  prepare  for  their  own 
dissolution.  And  the  joyful  death  of  the  righteous  may  be 
still  more  instructive  and  beneficial  to  sinners.  When  they 
see  or  reflect  upon  the  joyful  and  triumphant  death  of  the 
godly,  they  are  constrained  to  reproach  and  condemn  them- 
selves for  not  fixing  their  affections  and  hopes  upon  the  same 


HOPE     IN     D  E  A  T  H  .  141 

solid  foundation.  They  realize  themselves  to  be  guilty,  mean, 
and  contemptible  creatures,  in  comparison  with  the  godly,  and 
deeply  regret  that  they  have  lived  so  stupidly,  so  negligently, 
and  so  unwisely,  as  to  be  unprepared  for  that  solemn  and  awful 
change  which  they  must  unavoidably  experience.  It  gives 
them  much  keener  convictions  to  hear  the  dying  christian  de- 
clare his  joyful  hopes  and  prospects,  than  to  hear  the  dying 
infidel  utter  his  last  words  of  remorse  and  despair.  There  is 
nothing  which  both  good  and  bad  men  are  more  inquisitive  to 
know  about  the  dead,  than  how  they  died.  And  to  gratify  this 
proper  inquiry,  volumes  and  volumes  have  been  written,  to 
exhibit  the  last  scenes,  the  last  words,  and  the  last  hopes,  of 
dying  christians.  The  Bible  abounds  with  instances  of  the 
peaceful  and  joyful  end  of  the  righteous  ;  while  Judas  stands  a 
solitary  and  solemn  monument  of  a  sinner  dying  in  despair. 
No  instruction,  no  admonition,  no  reproof,  can  be  more  tender 
and  impressive,  than  that  which  flows  from  the  lips  of  him 
who  dies  in  hope.  How  pertinent  and  affecting  were  the  last 
words  of  that  great  and  good  man,  who  said  to  his  young 
friend,  "  See  in  what  peace  a  christian  can  die  !  "  The  living 
are  under  peculiar  obligations  to  pay  a  sacred  regard  to  the 
peaceful  and  joyful  death  of  the  righteous.  Their  last  and 
most  noble  act  upon  the  stage  of  life  deserves  and  invites 
universal  attention.  "  Mark  the  perfect  man,  and  behold  the 
upright ;  for  the  end  of  that  man  is  peace." 

You  will  now,  my  hearers,  see  the  propriety  of  applying 
this  discourse  to  the  melancholy  occasion  for  which  it  was 
requested. 

The  late  sudden  and  unexpected  death  of  Mr.  Oliver  Shep- 
herd has  sensibly  affected  the  minds,  not  only  of  his  relatives 
and  friends,  but  of  all  the  people  in  this  town.  You.  have 
been  acquainted  with  him  from  his  earliest  days.  You  have 
seen  his  amiable  disposition,  his  pleasing  manners,  his  social 
qualities,  his  sprightly  talents,  his  peculiar  activity  in  business, 
and  his  rising  reputation  and  usefulness.  But  though  you 
have  known  how  he  lived,  yet  many,  perhaps,  have  still  to 
learn  how  he  died.  Notwithstanding  he  died  at  a  great  dis- 
tance from  his  family,  and  from  most  of  his  friends  and  ac- 
quaintance, I  have  received  such  verbal  and  written  informa- 
tion concerning  his  decease,  that  I  am  able  to  give  some  im- 
perfect account  of  the  closing  scenes  of  his  life. 

He  set  out  on  his  journey  to  Philadelphia  in  usual  health, 
and  with  promising  worldly  prospects,  though  it  seems  that 
his  mind  was  not  wholly  at  ease.  For  some  time  before  he 
left  home,  he  had  felt  an  unusual  anxiety  and  solicitude  about 
his  spiritual  concerns.  These  religious  impressions  rather 
increased,  than  abated,  from  day  to  day ;  but  he  pursued  his 


142  SERMON     XI. 

intended  course,  and  safely  reached  Philadelphia.  There  he 
was  taken  sick,  far  from  home,  and  in  the  midst  of  strangers. 
Though  he  felt  no  peculiar  anxiety  about  the  danger  of  his 
disorder,  nor  about  the  uncertainty  of  his  ever  returning  to  his 
native  place,  yet  his  convictions  grew  deeper  and  deeper.  A 
sense  of  danger,  but  more  especially  a  sense  of  guilt,  became 
almost  insupportable,  until  God  was  pleased  to  remove  the 
burden  from  his  mind,  and  give  him  joy  and  peace  in  believ- 
ing. On  a  Sunday  evening,  at  an  early  period  of  his  sickness, 
a  christian  friend  and  acquaintance*  called  to  see  him,  and 
spent  about  two  hours  with  him.  The  account  which  he  gives 
of  that  interview  is,  in  substance,  as  follows  :  "  He  appeared 
overjoyed  to  see  me,  as  he  said  he  had  something  of  impor- 
tance to  communicate,  to  relieve  his  mind.  He  was  quite 
composed,  and  appeared  lost  to  all  pain  and  to  every  worldly 
concern,  except  when  our  conversation  led  us  into  it.  He 
seemed  very  anxious  to  relate  the  manner  in  which  it  had 
pleased  the  Almighty  to  raise  him  from  the  pit  of  destruction  ; 
but  was  sensible  that  it  was  out  of  his  power,  by  reason  of  the 
disturbance  which  he  had  received  from  his  disease.  He  said, 
that  previously  to  his  leaving  home,  he  had  at  times  been 
under  convictions  ;  that  these  impressions  became  more  and 
more  lively  during  his  journey,  particularly  at  New  York ;  and 
that  since  he  had  been  confined,  they  had  been  increased  by  a 
clearer  view  of  his  horrid,  "wicked  heart.  He  said  that  he 
continued  under  this  load  of  sin,  (which  appeared  to  him 
heavier  than  the  whole  world  with  all  its  contents,)  for  about 
two  days,  when  God  saw  fit  to  show  him  mercy  through  the 
precious  blood  of  Christ.  Here  he  stopped  and  paused  —  as 
if  lost  in  wonder  that  Jehovah  should  condescend  to  bestow 
mercy  on  such  a  guilty  rebel !  Being  asked  whether  he  had 
any  doubts  as  to  his  standing  with  God,  he  answered,  that, 
setting  aside  the  remaining  selfishness  of  his  heart,  (which  at 
times  returned,)  he  had  no  doubts.  His  inclination  for  prayer 
was  incessant,  when  free  from  pain.  He  felt  so  well  that  he 
was  quite  encouraged,  and  seemed  to  cherish  the  idea  of  con- 
tributing, as  far  as  words  and  prayer  could  go,  to  the  conver- 
sion and  salvation  of  some  of  his  young  friends,  whom  he 
mentioned  by  name.  He  wished  me  to  write  to  them,  stating 
the  glad  tidings  respecting  his  new  and  happy  turn  of  mind ; 
for  he  thought  it  was  a  pity  for  them  to  mourn  when  they 
ought  to  rejoice."  This  same  friend  paid  him  another  visit, 
found  him  in  a  calm  and  serene  state,  and  says,  "  I  am  happy 
to  have  it  in  my  power  to  say,  that  I  believe  him  to  be  a  new 
man." 

*  Mr.  Parsons. 


HOPE     IN     DEATH.  143 

Soon  after  this,  his  own  minister,*  being  at  New  York,  and 
hearing  of  his  sickness,  hastened  to  see  him,  and  staid  with 
him  as  long  as  he  lived.  He  was  then  reduced  very  low,  but 
frequently  attempted  to  relate  the  new  views  and  feelings 
which  he  had  lately  experienced,  though  he  was  never  able  to 
go  through  with  the  relation.  His  mind  seemed  to  be  absorbed 
in  the  constant  contemplation  of  the  great  and  glorious  objects 
of  eternity.  At  one  time  he  observed  of  his  own  accord,  "  I 
have  enjoyed  comfort  to-day."  When  he  was  told  that  his 
case  appeared  desperate ;  after  a  short  pause,  he  replied,  "  It 
does  not  strike  me  very  disagreeably."  Being  asked  whether 
he  had  any  unsettled  secular  business  which  he  wished  to  have 
taken  care  of,  he  answered,  "  No."  And  immediately  added, 
"  If  my  accounts  stood  as  well  with  God,  as  with  men,  I 
should  be  happy."  He  said  some  other  things  also  respecting 
his  temporal  concerns,  which  discovered  the  sound  state  of  his 
mind  until  a  very  little  while  before  he  expired.  It  is  impos- 
sible to  know  the  hearts  of  men  in  this  world ;  but  if  we  duly 
consider  what  has  been  said  concerning  the  decease  of  Mr. 
Shepherd,  we  must  be  inclined  to  believe  that  he  had  hope  in 
his  death,  and  has  fallen  asleep  in  Jesus. 

How  happy  would  it  have  been  for  his  disconsolate  widow, 
his  fatherless  child,  his  aged  parents,  his  brothers,  his  sisters, 
his  friends  and  acquaintance,  had  he  been  permitted  to  recover 
his  health,  and  to  return  to  them  a  new  man,  having  all  his 
natural  excellences  adorned  with  the  beauties  of  holiness ! 
But  this  was  a  favor  which  infinite  wisdom  and  goodness  saw 
fit  to  deny  them.  Alas !  he  is  gone  to  his  long  home,  from 
whence  he  will  never  return.  They  shall  see  his  face  and  hear 
his  voice  no  more  in  the  land  of  the  living!  But  if  they  be- 
lieve that  he  became  a  new  man,  that  he  died  the  death  of  the 
righteous,  and  that  it  is  far  better  for  him  to  be  absent  from  the 
body  and  present  with  the  Lord,  this  ought  to  mitigate  their 
sorrows,  and  melt  their  hearts  into  unreserved  and  grateful  sub- 
mission. Though  God  knew  the  loss  they  would  sustain,  and 
the  pains  they  would  feel,  under  such  a  sudden,  unexpected 
and  heavy  bereavement,  yet  he  did  not  afflict  and  grieve  them 
willingly,  but  wisely  and  benevolently  designed  to  teach  them 
that  in  adversity  which  they  could  not  learn  in  prosperity.  And 
what  better  method  could  he  have  taken  to  teach  them  that 
they  never  know,  when  they  go  out  of  their  houses,  that  they 
shall  ever  enter  into  them  again  ;  when  they  leave  their  friends, 
that  (hey  shall  ever  see  them  again  ;  when  they  undertake  any 
business  of  importance,  that  they  shall  ever  be  able  to  accom- 
plish it;  when  they  sincerely  desire  to  promote  the  spiritual 

*  Rev.  Elisha  Fisk 


144 


SERMON     XI 


and  eternal  good  of  others,  that  they  shall  ever  have  an  oppor- 
tunity of  fulfilling  their  pious  desires  and  resolutions  ?  Or  how 
could  he  have  admonished  them  in  a  more  sensible  and  affect- 
ing manner,  that  neither  health  nor  strength,  neither  promising 
prospects  nor  the  dearest  connections,  neither  their  own  precau- 
tions nor  the  best  efforts  of  their  fellow  mortals,  can  prevent  their 
dying  when  and  where  he  has  appointed  ?  If  they  are  wise, 
they  will  receive  these  salutary  instructions  with  a  grateful  and 
submissive  spirit,  and  look  to  God  to  teach  them  to  profit. 
May  the  sorrowful  widow  betake  herself  with  her  dear  little 
infant  to  the  father  of  the  fatherless,  and  the  widow's  God. 
This  is  the  only  way  in  which  she  can  hope  to  find  divine  sup- 
port and  consolation,  and  derive  everlasting  benefit  from  bear- 
ing the  yoke  in  her  youth.  May  the  bereaved  parents  cast 
their  cares  and  burdens  upon  his  almighty  arm,  who  has  car- 
ried them  even  to  old  age,  and  loaded  them  with  his  benefits 
all  their  days,  and  who  will  never  leave  nor  forsake  them  while 
they  sincerely  rely  upon  his  great  and  precious  promises.  Let 
the  surviving  brothers  and  sisters  realize  the  discriminating 
mercy  of  God  towards  them,  hear  his  solemn  admonition  to  be 
ready  also,  and  prepare  to  die  in  peace,  and  sleep  in  Jesus. 
Let  all  the  young  people  in  this  place  lay  this  death  to  heart, 
and  especially  those  who  were  the*"  most  intimate  with  the 
deceased,  and  held  him  in  the  highest  respect  and  esteem.  He 
had  resolved,  if  his  life  had  been  spared,  to  do  all  that  words 
and  prayer  could  do,  to  promote  the  spiritual  good  of  his  most 
valued  friends.  Though  dead,  he  yet  speaketh,  and  calls  upon 
them  to  live  the  life,  that  they  may  die  the  death  of  the  righ- 
teous. May  divine  consolation  be  given  to  the  afflicted  pastor 
of  this  people,  who  attended  and  comforted  his  sick  and  dying 
friend,  and  followed  him  to  the  house  appointed  for  all  living. 
May  he  never  forget  what  he  saw,  and  heard,  and  felt  while 
performing  the  last  duties,  and  paying  the  last  tribute  of  respect, 
to  one  whom  he  had  pecujiar  reasons  to  love  and  esteem.  Is 
not  the  death  of  Mr.  Shepherd  full  of  instruction  to  all  this 
people  ?  Did  he  die  the  death  of  the  righteous  ?  Who  would 
not  wish  that  their  last  end  may  be  like  his  ?  Death  will  come, 
and  it  may  come  suddenly.  It  cannot  be  too  soon  to  prepare 
for  it.  It  may  be  too  late.  Behold  now  is  the  accepted  time  ; 
now  is  the  day  of  salvation.  If  ye  will  hear  the  voice  of  God 
in  his  providence,  harden  not  your  hearts. 


SERMON  XII. 


HAPPINESS  OF  SAINTS  IN  HEAVEN. 

FUNERAL  OF  MRS.  REBECCA  M.  FARRINGTON,  WIFE  OF  REV.  DANIEL 
FARRINGTON,  OF  WRENTHAM,  IN  HER  40th  YEAR:  MARCH  20,  1816. 


As  for  me,   I  will  "behold  thy  face  in  righteousness  ;  I  shall  be  satisfied,  when  I 
awake,  with  thy  likeness.  — Psalm  xvii.  15. 

God  gives  men  their  choice  in  the  present  state,  whether 
they  will  have  their  portion  in  this  life  or  in  the  life  to  come. 
The  men  of  the  world  are  universally  disposed  to  choose 
their  portion  in  this  life,  and  God  generally  gratifies  their 
hearts,  by  giving  them  a  large  share  of  earthly  enjoyments. 
But  all  good  men  choose  to  have  their  portion  in  another  and 
better  world  than  this.  David  was  a  good  man  ;  he  loved  God 
supremely,  and  preferred  the  future  and  everlasting  enjoyment 
of  him,  to  all  the  momentary  and  unsatisfying  enjoyments  of 
the  present  life.  He  looked  beyond  the  grave  for  his  full  and 
unfailing  portion.  "  As  for  me,  I  will  behold  thy  face  in  righ- 
teousness :  I  shall  be  satisfied  when  I  awake  with  thy  likeness." 
He  expected,  that  as  soon  as  he  should  be  absent  from  the 
body,  he  should  be  present  with  the  Lord ;  where  he  should 
see  him  face  to  face,  and  be  completely  blessed  in  his  favor 
and  presence  for  ever.  And  if  his  expectation  was  just,  we 
may  safely  conclude, 

That  saints  will  be  perfectly  happy  in  the  presence  of  God 
in  heaven. 

To  illustrate  this  consoling  truth,  I  shall  attempt  to  show 
that  there  is  such  a  place  as  heaven ;  that  God  manifests  his 
peculiar  presence  there ;  and  that  saints  will  there  be  com- 
pletely happy  in  his  presence. 

I.  I  am  to  show  that  there  is  such  a  place  as  heaven. 

vol.  in.  19 


146  SERMON     XII. 

Some  seem  to  imagine  that  heaven  is  a  state  rather  than  a 
place  ;  but  it  is  not  easy  to  conceive  of  this  distinction.  The 
idea  of  locality  attends  all  our  ideas  of  created  objects,  whether 
spiritual  or  corporeal.  If  we  think  of  any  created  spirit  but 
our  own,  we  conceive  of  it  as  at  a  distance  from  us,  and  exist- 
ing in  some  place  peculiar  to  itself.  The  idea  of  place 
certainly  accompanies  our  idea  of  angels.  We  conceive  them 
to  be  in  heaven,  or  some  other  place,  where  God  is  pleased  to 
employ  them.  And  with  respect  to  heaven,  no  person,  perhaps, 
ever  did  really  conceive  of  it  under  any  other  idea  than  that  of 
place.  The  scripture  often  speaks  of  coming  down  from 
heaven,  and  going  up  to  heaven;  and  these  expressions,  in 
many  cases,  will  not  admit  of  a  figurative  meaning.  We  know 
that  Elijah  and  Christ  were  both  seen  to  ascend  from  earth 
towards  heaven,  and  to  continue  ascending  higher  and  higher, 
until  they  rose  above  the  utmost  stretch  of  human  sight.  And 
of  Christ  it  was  expressly  said  by  the  angels,  that  he  should 
so  come  in  like  manner  as  he  was  seen  to  go  into  heaven. 
Besides,  the  scripture  not  only  represents  heaven  as  a  place, 
but  describes  it  as  the  most  magnificent  place  in  the  universe ; 
and  such  we  should  naturally  suppose  would  be  the  palace  of 
the  supreme  Lord  of  all.  The  scripture  also  assures  us,  that 
the  bodies  of  Elijah  and  Christ,  and  those  who  came  out  of 
their  graves  at  his  resurrection,  are  now  actually  in  heaven. 
But  bodies  can  exist  only  in  place ;  and  since  we  know  that 
there  are  bodies  in  heaven,  we  are  constrained  to  view  it  as  a 
place  rather  than  a  state.  Whatever  changes  may  have  passed 
upon  glorified  bodies,  they  must  still  be  material,  and  have  a 
local  existence.  Agreeably  to  this,  our  Lord  told  his  disciples, 
when  about  to  leave  them  and  go  to  heaven,  "  Let  not  your 
heart  be  troubled ;  ye  believe  in  God,  believe  also  in  me.  In 
my  Father's  house  are  many  mansions ;  if  it  were  not  so  I 
would  have  told  you.  I  go  to  prepare  a  place  for  you.  And 
if  I  go  and  prepare  a  place  for  you,  I  will  come  again  and  re- 
ceive you  unto  myself ;  that  where  I  am,  there  ye  may  be  also." 
This  plain  and  positive  promise  of  Christ  ought  to  convince 
us  that  heaven  is  a  place. 

II.  I  now  proceed  to  show  that  God  manifests  his  peculiar 
presence  in  heaven.  David  confidently  expected  to  behold  the 
face  of  God  in  some  peculiar  manner,  when  he  should  awake 
in  the  world  of  light.  Although  God  does,  in  some  incompre- 
hensible manner,  fill  heaven,  earth  and  hell,  by  his  essential 
presence,  yet  it  may  be  true  that  he  makes  some  peculiar 
manifestations  of  his  local  presence  in  the  kingdom  of  glory. 
We  know  that  he  has  appeared  to  be,  in  a  peculiar  manner, 
present  at  certain  times,  in  certain  places.     He  was  visibly 


HAPPINESS     OF     SAINTS     IN     HEAVEN.  147 

present  when  he  led  his  people  out  of  Egypt  into  the  wilder- 
ness, by  a  pillar  of  cloud  and  fire.  He  was  visibly  present  in 
the  tabernacle  and  in  the  temple.  He  made  the  holy  of  holies 
his  constant  residence.  In  some  such  peculiar  manner,  we  may 
suppose  he  manifests  his  presence  in  heaven.  Nor  is  this  a 
groundless  conjecture ;  for  the  scripture  represents  him,  as 
making  heaven  his  high  and  holy  habitation.  Those  holy  men 
who  were  indulged  the  favor  of  looking  within  the  vail,  have 
told  us  that  they  saw  his  throne,  where  he  makes  visible  and 
glorious  manifestations  of  his  presence.  Isaiah  says,  "  I  saw 
the  Lord  sitting  upon  a  throne  high  and  lifted  up,  and  his  train 
filled  the  temple.  Above  it  stood  the  seraphim  ;  each  one  had 
six  wings  ;  with  twain  he  covered  his  face,  and  with  twain  he 
covered  his  feet,  and  with  twain  he  did  fly.  And  one  cried 
unto  another,  Holy,  holy,  holy,  is  the  Lord  of  hosts,  the  whole 
earth  is  full  of  his  glory."  The  apostle  John  also  gives  a  sim- 
ilar representation  of  the  throne  of  God,  and  of  those  who 
surround  it.  If  these  representations  are  somewhat  figurative, 
yet  the  figures  must  have  some  foundation  in  fact.  But  they 
would  be  groundless  and  absurd,  if  there  were  no  visible  man- 
ifestations of  God's  peculiar  presence  in  heaven.  In  some 
part  of  that  glorious  place,  we  may  suppose  God  has  fixed  his 
throne,  his  shechinah,  or  visible  symbol  of  his  presence,  which 
all  the  inhabitants  of  heaven  view  as  the  residence  of  the  su- 
preme Sovereign  of  the  universe  ;  and  near  this  holy  habitation 
of  the  Deity,  we  may  likewise  suppose,  the  man  Christ  Jesus, 
and  the  highest  orders  of  celestial  beings,  fill  their  appropriate 
places.  Indeed,  the  whole  current  of  scripture  leads  us  to 
believe,  that  God  dwells  more  visibly  and  gloriously  in  heaven, 
than  in  any  part  of  the  universe ;  and  that  both  saints  and 
angels  behold  his  face  in  righteousness,  and  enjoy  his  blissful 
presence.     This  leads  me  to  show, 

III.  That  when  the  saints  shall  arrive  in  heaven,  they  will 
be  completely  satisfied  and  happy  there. 

They  will  enjoy  all  that  felicity  which  David  anticipated, 
when  he  humbly  and  confidently  said  to  God,  "  I  will  behold 
thy  face  in  righteousness  :  I  shall  be  satisfied  when  I  awake 
with  thy  likeness."  If  there  will  be  perfect  happiness  any 
where  in  the  universe,  it  is  to  be  expected  in  heaven,  where  God 
is,  and  Christ  is,  and  where  all  holy  beings  are  collected,  and 
united  in  their  views  and  affections.  Heaven  was  designed  for 
happiness,  and  great  preparations  have  been  made,  and  are 
still  making,  to  raise  the  blessedness  of  holy  creatures  to  the 
highest  degree  of  perfection.  "  Eye  hath  not  seen,  nor  ear 
heard,  neither  have  entered  into  the  heart  of  man,  the  things 
which    God   hath   prepared  for   them   that  love  him."     And 


148  SERMON      XII. 

Christ  tells  us  that  he  will  say  to  them  on  his  right  hand  at  the 
last  day,  "  Come,  ye  blessed  of  my  Father,  inherit  the  kingdom 
prepared  for  you  from  the  foundation  of  the  world."  Since 
God  intends  to  prepare  heaven  for  the  enjoyment  and  blessed- 
ness of  his  friends,  we  may  be  assured  that  it  will  be  fitted  in 
the  best  manner  to  answer  that  benevolent  and  gracious  pur- 
pose. The  place  itself,  and  all  the  objects  contained  in  it,  will 
be  completely  suited  to  afford  the  most  perfect  satisfaction  and 
enjoyment  to  all  who  shall  possess  it.  There  will  be  no  disa- 
greeable objects  in  heaven.  There  will  be  nothing  offensive 
to  the  eye,  or  to  the  ear,  or  to  the  heart.  There  will  be  no 
painful  heat,  nor  painful  cold,  nor  painful  darkness,  nor  painful 
hunger,  nor  painful  thirst,  nor  painful  fear.  Nor  will  God 
merely  exclude  every  thing  unamiable  and  undesirable  from 
heaven,  but  adorn  it  with  every  natural  and  moral  beauty. 
Such  is  the  place,  which  God  has  been  and  is  still  preparing 
for  them  that  love  him. 

Let  us  now  more  distinctly  consider  the  various  species  of 
happiness  which  they  shall  there  enjoy,  and  which  shall  yield 
them  complete  satisfaction. 

1.  They  will  enjoy  all  the  happiness  which  can  flow  from 
the  free  and  full  exercise  of  all  their  intellectual  powers  and 
faculties.  All  rational  beings  have  a  thirst  for  knowledge,  and 
the  discovery  of  truth  affords  real  entertainment  and  satisfaction 
to  their  minds.  Many  good  men  in  this  world  have  delight- 
fully employed  their  mental  powers  in  their  inquisitive  re- 
searches into  the  works  and  ways  of  God.  There  is  a  peculiar 
pleasure  in  tracing  and  examining  the  natures,  causes,  relations 
and  connections  of  things  in  the  natural  and  moral  world.  In 
heaven  the  understanding  will  be  cleared  of  its  darkness, 
weakness,  and  liability  to  err,  while  all  the  natural  faculties  of 
the  mind  will  be  strengthened  and  enlarged.  The  memory 
will  contain,  and  be  able  to  recollect,  all  ideas  which  had  ever 
been  treasured  up  in  it.  All  objects  and  truths  which  had 
been  once  known,  will  be  forever  known.  And  this  will 
afford  a  great  facility  in  making  rapid  and  perpetual  advances 
in  knowledge.  Besides,  heaven  will  furnish  the  blessed  with 
the  best  means  of  intellectual  improvement.  They  will  enjoy 
ample  opportunities,  in  the  course  of  ages,  to  become  acquaint- 
ed with  all  created  objects,  with  all  past  events,  and  all  the 
causes  by  which  they  were  brought  about.  For  Christ  has 
promised  his  friends  that  the  things  which  they  know  not  now, 
they  shall  know  hereafter.  If  the  godly  are  greatly  gratified 
with  the  little  knowledge  they  gain  of  what  passes  in  this  world 
while  they  remain  in  it,  how  much  greater  satisfaction  will  it 


HAPPINESS     OF     SAINTS     IN     HEAVEN.  149 

give  them  to  become  acquainted  with  all  that   God  has  done, 
and  will  do,  from  the  beginning  to  the  end  of  time. 

2.  Those  who  shall  behold  the  face  of  God  in  righteousness, 
will  enjoy  the  pleasures  of  the  heart,  as  well  as  those  of  the 
understanding.  They  will  view  objects  and  truths  without 
that  coldness  and  indifference,  with  which  they  viewed  them 
in  this  dark  and  imperfect  state.  Their  new,  clear  and  increas- 
ing discoveries  of  the  power,  the  wisdom,  the  goodness,  the 
justice,  the  mercy,  and  the  sovereignty  of  God,  will  fill  their 
hearts  with  raptures  of  delight.  The  pleasures  of  the  heart  are 
the  highest  and  most  refined  pleasures  of  the  soul.  When 
love,  joy,  gratitude  and  admiration  fill  the  mind,  they  complete- 
ly satisfy  it,  because  they  gratify  all  its  powers  and  capacities 
at  once,  and  leave  no  painful  void.  Those  pleasures  of  the 
heart  will  naturally  and  constantly  flow  from  the  beatific  vision 
of  God  in  the  kingdom  of  glory. 

3.  The  saints  in  that  blessed  world  shall  enjoy  the  pleasures 
of  the  heart  in  the  richest  variety.  As  they  will  behold  the 
face  of  God  in.  righteousness,  so  they  will  be  peculiarly  grati- 
fied by  the  holy  and  delightful  services  in  which  they  will  be 
frequently  employed.  They  will  raise  their  admiring  eyes  to 
the  throne  of  divine  glory,  and  unitedly  celebrate  the  praises  of 
their  Creator,  Redeemer  and  Sanctifier.  In  these  acts  of  pure 
devotion,  their  hearts  will  be  full  of  the  most  lively,  ardent  and 
grateful  affections.  The  pen  of  inspiration  has  painted,  in 
glowing  colors,  the  pure  and  elevated  worship  of  the  heavenly 
hosts.  They  are  represented  as  casting  their  crowns  at  the 
feet  of  God  and  the  Lamb,  and  paying  them  divine  homage 
with  the  sincerest  and  warmest  emotions  of  heart.  The  apos- 
tle John  says,  "  I  beheld,  and  lo,  a  great  multitude,  which  no 
man  could  number,  of  all  nations,  and  kindreds,  and  people, 
and  tongues,  stood  before  the  throne  and  before  the  Lamb, 
clothed  with  white  robes,  and  palms  in  their  hands  ;  and  cried 
with  a  loud  voice,  saying,  Salvation  to  our  God,  which  sitteth 
on  the  throne,  and  unto  the  Lamb.  And  all  the  angels  stood 
round  about  the  throne,  and  about  the  elders  and  the  four 
beasts,  and  fell  before  the  throne  on  their  faces,  and  worshipped 
God,  saying,  amen  :  blessing,  and  glory,  and  wisdom,  and 
thanksgiving,  and  honor,  and  power,  and  might,  be  unto  our  God, 
for  ever  and  ever.  Amen."  This  is  one  description  of  the 
worship  of  the  heavenly  inhabitants,  and  there  are  others  equal- 
ly beautiful  and  glorious.  It  is  not  possible  to  describe,  nor 
even  to  conceive,  with  what  holy  fervor  and  delight  the  re- 
deemed from  among  men  will  adore  and  praise  Him,  who 
washed  them  from  their  sins  in  his  own  blood,  and  made  them 
kings  and  priests  unto  God. 


150 


SERMON     XII 


Again,  they  will  enjoy  the  pleasures  of  society,  as  well  as  of 
devotion.     As  rational  and  benevolent  creatures,  they  will  be 
formed  for  the  enjoyment  of  social  intercourse.     Society  is  the 
balm  of  life  in  this  world.     Should   any  one   here  be  entirely 
secluded  from  all  human  society,  he  would  be  in  a  very  disa- 
greeable and  wretched  condition.     But  in  heaven  the  pleasures 
of    society  will  be   universally   and  most   perfectly    enjoyed. 
When  Peter,  James  and  John,  heard  Christ,  Moses  and  Elias, 
freely  converse  on  the  mount  of  transfiguration  about  the  glori- 
ous work  of  redemption,  they  were  thrown  into  an  ecstasy  of 
joy.     But  how  much  more  pleasing  and  permanent  satisfaction 
will  the  redeemed  derive  from  the  holy  conversation  of  all  the 
heavenly  inhabitants  !     Adam,  the  father  of  mankind,  will  be 
there,  who  will  have  much  to  say  concerning  the  creation  of 
the  world,  the  happiness  of  Eden,  the  astonishing  effects  of  his 
apostacy,  and  the  still  more  astonishing  displays  of  divine 
grace  towards  him  and  his  ruined  family.     Noah  will  be  there, 
who  will  have  much  to  say  concerning  the  degeneracy  of  man- 
kind, the  awful  destruction  brought  upon  them  by  the  Deluge, 
and  what  he  saw,  and  heard,  and  experienced,  during  that  tre- 
mendous catastrophe.     Abraham  will  be  there,  who  will  have 
much  to  say  concerning  the  dark  times  in  which  he  lived,  and 
the  dark  scenes  and  fiery  trials  which  he  endured.     Paul  will 
be  there,  who  will  have  much  to  say  concerning  his  duties,  his 
dangers  and  his  triumphs,  while  pulling  down  the  kingdom  of 
darkness,  and  building  up  the  kingdom  of  Christ.     All  the 
redeemed  will  have  much  to  say  concerning  the  discriminating 
grace  of  God,  in  calling  them  out  of  darkness  into  light,  and 
in  preparing  them  to  behold  the  face  of  God  in  the  beauty  of 
holiness.     Angels  will  be  there,  who  saw  the  creation  of  the 
world,  who  were  ministering  spirits  to  the  heirs  of  salvation, 
and  who  saw  their  once  holy  and  happy  associates  rebel  against 
their  Maker,  forfeit  their  seats  in  heaven,  and  receive  the  due 
rewards  of  their  deeds  ;  and  those  pure  spirits  will  have  much 
to  say  concerning  what  they  saw  in  heaven,  in  earth,  and  the 
regions  of  despair.     Above  all,  Christ  will  be  there,  and  con- 
verse as  freely,  and  far  more  instructively,  than  he  ever  did  in 
the  days  of  his  humanity.     He  will  be  able  and  disposed  to 
relate  what  passed  in  the  divine  council,  when  the  gracious 
design  of  redemption  was  devised,  and  all  the  steps  that  have 
been  taken   to   carry  it  into   execution.     In  a  word,  he  will 
clearly  unfold  whatever  was  dark  and  mysterious  in  all  the 
dispensations  of  providence  and  grace,  from  the  beginning  to 
the  end  of  time.     The  free,  mutual  and  unreserved  intercourse 
in  such  a  holy  society,  will  fill  the  hearts  of  the  heirs  of  glory 
with  unspeakable  satisfaction  and  delight. 


HAPPINESS     OP     SAINTS     IN     HEAVEN.  151 

In  addition  to  the  happiness  of  this  general  intercourse,  they 
will  enjoy  the  peculiar  pleasures  of  a  more  particular  and  in- 
timate friendship.  Though  there  will  be  no  enemies  in  heaven, 
yet  there  will  undoubtedly  be  circles  of  intimate  friends, 
whose  hearts,  like  David's  and  Jonathan's,  were  united  in  ten- 
der affections  before  they  arrived  in  the  mansions  of  heaven. 
Pious  rulers  and  pious  subjects,  pious  ministers  and  pious  hear- 
ers, pious  friends  and  pious  acquaintance,  will  meet  and  know 
one  another  amidst  the  general  assembly  and  church  of  the 
first-born  ;  and  their  former  union  and  communion  in  the  church 
below  will  lay  a  foundation  for  a  far  more  intimate  and  en- 
dearing friendship  in  the  church  above.  Paul  expected  that 
the  brotherly  love,  which  united  his  heart  with  the  hearts  of 
those  whom  he  had  been  instrumental  of  bringing  to  the  saving 
knowledge  of  the  truth,  would  continue  and  increase,  and 
become  an  inexhaustible  source  of  the  purest  friendship.  We 
may  well  suppose  that  those  who  were  the  most  intimately 
connected  in  this  world,  will  often  meet  together  in  more  pri- 
vate circles,  and  delightfully  communicate  to  each  other  the 
joys  and  sorrows,  the  hopes  and  fears,  they  experienced,  while 
passing  through  the  storms  and  tempests  of  this  present  pro- 
bationary state.  Christ  was  more  intimate  with  Peter,  James, 
and  John,  than  with  the  rest  of  his  disciples,  and  still  more 
intimate  with  John,  than  with  Peter  and  James.  The  love  of 
Christ,  which  cements  the  hearts  of  christians  in  this  life,  will 
continue  to  cement  their  hearts  in  the  life  to  come,  and  pro- 
duce a  refined  and  sweet  enjoyment  peculiar  to  themselves. 

Still  farther  to  enhance  their  blessedness,  they  will  enjoy  the 
ineffable  pleasure  flowing  from  the  expressions  of  the  peculiar 
love  and  approbation  of  God.  When  they  behold  his  face  in 
righteousness,  he  will  lift  upon  them  the  light  of  his  counte- 
nance, and  speak  peace  to  their  ravished  hearts.  We  know 
not,  indeed,  in  what  mode  he  will  express  his  love  to  them ;  but 
he,  who  could  converse  with  Moses  here  on  earth,  face  to  face, 
as  a  man  converseth  with  his  friend,  can  easily  employ  means 
to  convey  to  their  minds  the  clearest  evidence  of  his  paternal 
complacency  and  delight  in  them,  which  will  fill  their  souls 
with  joys  unspeakable  and  full  of  glory. 

But  that  which  will  cany  celestial  blessedness  to  the  highest 
degree  of  perfection,  is  the  pleasure  of  anticipation.  This  is 
the  principal  source  of  divine  comfort  in  the  present  state ;  but 
it  will  afford  a  far  more  permanent  satisfaction  to  the  blessed 
in  their  future  and  eternal  state.  They  will  be  able  to  look 
forward  to  interminable  ages,  and  anticipate  not  only  the  con- 
tinuance, but  the  increase  of  holiness  and  happiness,  as  long 
as  duration  shall  last.     As  David  anticipated  the  joyful  pros- 


152  SERMON     XII. 

pect  of  appearing  before  God,  and  beholding  his  face  in 
righteousness,  so  all  the  redeemed  will  joyfully  anticipate  their 
perpetual  felicity,  and  rising  glory  to  all  eternity.  In  the  pre- 
sence of  God  there  will  be  fulness  of  joy,  and  at  his  right  hand 
there  will  be  pleasures  for  evermore. 

It  now  remains  to  improve  and  apply  the  subject. 

1.  Since  we  have  reason  to  believe  that  heaven  is  a  real 
place,  we  have  no  reason  to  believe  that  those  departed  spirits 
who  have  arrived  there  have  any  personal  knowledge  of  wnat 
passes  in  this  world.  Some  suppose  that  deceased  saints  are 
still  conversant  with  the  living,  and  have  a  personal  knowledge 
of  what  passes  among  men.  This  opinion  they  found  upon 
the  supposition  that  heaven  is  merely  a  state,  and  not  a  place 
distinct  and  distant  from  this  world.  But  if  what  has  been  said 
be  true,  there  is  no  ground  for  this  supposition.  The  scripture 
certainly  represents  heaven  and  earth  as  very  different  and 
remote  from  each  other ;  and  plainly  intimates,  that  the  dead 
are  as  ignorant  of  the  state  of  the  living,  as  the  living  are  of  the 
state  of  the  dead.  Whatever  it  is  that  prevents  living  saints 
from  looking  into  heaven,  it  must  undoubtedly  prevent  departed 
saints  from  looking  back  into  this  world.  Job  had  no  idea 
that  a  departed  parent  would  have  any  knowledge  of  the  state 
and  circumstances  of  his  children  whom  he  left  behind.  He 
says  to  God,  "  Thou  destroyest  the  hope  of  man.  Thou  pre- 
vailest  against  him ;  and  he  passeth :  thou  changest  his  counte- 
nance, and  sendest  him  away.  His  sons  come  to  honor,  and 
he  knoweth  it  not ;  and  they  are  brought  low,  but  he  perceiveth 
it  not  of  them."  Isaiah  represents  the  church  as  saying  to 
God,  "  Doubtless  thou  art  our  Father,  though  Abraham  be 
ignorant  of  us,  and  Israel  acknowledge  us  not."  The  notion 
that  departed  saints  are  acquainted  with  the  concerns  of  this 
world,  seems  to  have  been  an  occasion,  at  least,  of  the  popish 
practice  of  praying  to  and  worshipping  canonized  saints.  And 
though  protestants  have  not  run  into  the  same  superstition  and 
idolatry,  yet  the  opinion  that  departed  spirits  know  what  passes 
among  the  living,  and  happens  to  them  in  this  life,  tends  to  turn 
men  aside  from  the  path  of  duty,  and  fills  their  minds  with 
groundless  hopes  and  fears. 

2.  If  heaven  be  such  a  place  as  has  been  described,  then  it  is 
easy  to  conceive  of  one  way,  at  least,  in  which  God  can  reward 
saints  according  to  their  works,  when  they  arrive  there.  He 
may  do  it  by  local  situation.  If  he  has  fixed  his  throne  in  the 
midst  of  heaven,  if  he  has  seated  his  Son  at  his  right  hand,  and 
if  he  has  arranged  all  the  heavenly  inhabitants  in  proper  order ; 
then  he  may  place  some  saints  in  mansions  nearer  to,  and  some 
in  mansions  farther  from,  the  throne  of  his  glory,  and  the  per- 


HAPPINESS     OF     SAINTS     IN     HEAVEN.  153 

sonal  presence  of  the  divine  Redeemer.  To  be  near  to  God 
and  to  Christ,  will  be  a  peculiar  mark  of  the  divine  favor.  We 
cannot  suppose  that  the  immensely  numerous  inhabitants  of 
heaven  are  a  mixed  multitude,  promiscuously  blended  together, 
without  any  order  or  appointed  residence.  As  there  are  many 
mansions  in  heaven,  so  we  may  naturally  conclude  that  indi- 
vidual saints  and  angels  will  know  their  own  appropriate 
mansions.  When  saints  arrive  in  heaven,  they  are  without 
doubt  severally  conducted  to  the  mansions  which  Christ  has 
gone  before  to  prepare  for  them.  And  those  who  have  acted  a 
better  part  on  the  stage  of  life,  and  done  more  good  in  the 
world  than  others,  may  be  rewarded  according  to  their  works, 
by  having  better  seats  assigned  them  ;  that  is,  by  being  placed 
nearer  to  the  throne  of  God,  and  the  personal  presence  of 
Christ.  We  know  that  it  is  a  great  privilege  to  be  placed  in 
one  part  of  this  world  rather  than  another ;  and  it  may  be  a 
greater  privilege  to  be  placed  in  a  conspicuous  part  of  heaven. 
As  the  principalities  and  powers  in  heavenly  places  may  be 
seated  above  the  patriarchs,  the  prophets,  and  apostles  ;  so  these 
may  be  seated  above  common  christians,  who  will  be  in  the 
same  manner  locally  distinguished  and  favored  according  to 
what  they  had  done  and  suffered  for  the  honor  of  Christ,  before 
they  were  absent  from  the  body  and  present  with  the  Lord. 

3.  If  departed  saints  will  be  put  in  possession  of  such  a 
variety  of  intellectual  and  spiritual  enjoyments  as  we  have 
mentioned,  then  it  is  easy  to  conceive  how  some  may  be  much 
happier  than  others,  though  all  will  be  perfectly  blessed.  Some 
will  go  to  heaven  with  larger  capacities  than  others  ;  some  will 
go  with  larger  measures  of  religious  knowledge  than  others  ; 
and  some  will  go  with  larger  measures  of  righteousness  or  true 
holiness  than  others.  All  these  things  are  qualifications  for  the 
enjoyments  of  heaven,  and  render  those  who  possess  the  largest 
portions  of  them  capable  of  enjoying  the  highest  degrees  of 
spiritual  and  divine  felicity.  The  prophets  and  apostles,  es- 
pecially Paul  and  John,  were  far  better  prepared  for  the  various 
enjoyments  of  heaven,  than  thousands  of  others  who  never 
possessed  their  intellectual  powers,  religious  knowledge,  and 
eminent  attainments  in  holiness.  As  some,  if  I  may  so  speak, 
will  enter  forward  in  heaven,  so  many  of  them  will  keep  for- 
ward to  all  eternity.  Their  previous  qualifications  will  ena- 
ble them  to  make  more  rapid  advances  in  intellectual  and 
spiritual  improvements  and  enjoyments.  When  they  shall 
behold  the  face  of  God  in  righteousness,  they  will  enjoy  a 
nobler  satisfaction  in  contemplating  the  glory  of  God,  survey- 
ing the  scenes  and  objects  in  heaven,  and  in  giving  and  receiv- 
ing mutual  instruction.     As  one  star  differs  from  another  star 

vol.  in.  20 


154  SERMON      XII. 

in  glory,  so  one  saint  will  differ  from  another  saint  in  respect 
to  knowledge,  holiness  and  happiness ;  while  there  will  not  be 
one  discontented  or  dissatisfied  person  in  heaven.  Such  a 
uniformity,  and  yet  variety,  in  heavenly  felicity,  will  be  abso- 
lutely necessary  in  order  to  raise  the  holiness  and  blessedness 
of  God,  of  Christ,  of  angels  and  of  saints,  to  the  highest  pos- 
sible degree  of  perfection. 

4.  If  saints,  as  soon  as  they  shine  forth  in  the  kingdom  of 
their  Father,  shall  be  put  into  the  possession  of  the  rich  variety 
of  intellectual  and  spiritual  enjoyments,  then  there  is  reason 
to  believe  that  their  death  will  occasion  more  joy  in  heaven 
than  sorrow  on  earth.  Since  saints  at  death  carry  all  their 
piety,  virtue  and  usefulness  out  of  this  world,  so  their  decease 
is  justly  to  be  lamented.  When  David  died,  when  Moses  and 
Samuel  died,  when  Rachel  and  Dorcas  died,  and  when  other 
pious  persons  left  the  world,  their  departure  out  of  it  justly 
occasioned  sorrow  and  mourning,  not  only  to  their  nearest 
connections,  but  to  all  who  knew  their  worth  and  importance 
in  life.  But  since  the  pious  dead  carry  all  their  virtues  and 
excellences  into  heaven,  where  they  behold  the  face  of  God 
in  righteousness,  and  take  possession  of  all  the  holiness  and 
felicity  which  they  are  capable  of  enjoying,  their  entrance  into 
the  kingdom  of  glory  must  give  joy  to  all  the  holy  and  benev- 
olent beings  there.  They  rejoiced  when  they  were  converted  ; 
and  their  joy  must  be  increased,  when  they  see  them  actually 
glorified.  Benevolence  in  all  intelligent  beings  disposes  them 
to  rejoice  with  those  who  rejoice.  When  saints  have  sur- 
mounted all  their  sorrows  and  sufferings,  and  safely  arrived  at 
the  haven  of  eternal  rest,  they  will  certainly  rejoice  ;  and  will 
not  the  benevolent  spirits  in  heaven  rejoice  with  them,  espe- 
cially their  former  christian  friends,  who  had  been  waiting  for 
their  safe  and  happy  arrival  ?  If  benevolence  be  the  same  in 
heaven  as  on  earth,  the  heavenly  hosts  will  rejoice  at  the  deaths 
of  the  godly  ;  and  if  they  do  rejoice,  they  certainly  will  rejoice 
more  sensibly  and  sincerely  than  surviving  friends  will  mourn. 

5.  Since  departed  saints  will  behold  the  face  of  God  in 
righteousness,  we  may  form  some  clear  and  just  conception  of 
their  beautiful  appearance  in  the  world  of  glory.  Every  amia- 
ble and  distinguishing  trait  in  their  character  will  not  only  con- 
tinue, but  be  vastly  improved.  Adam  will  be  Adam  there ; 
Moses  will  be  Moses  there  ;  Solomon  will  be  Solomon  there  ; 
Peter  will  be  Peter  there  ;  Paul  will  be  Paul  there  ;  and  John, 
the  beloved  disciple,  will  be  the  beloved  disciple  there.  De- 
parted saints  will  carry  with  them  all  that  variety  of  natural 
and  moral  excellences  which  they  possessed  in  this  life,  and 
by  which  they  were  here  known  and  distinguished.  But 
though  none  of  their  intellectual  powers  and  faculties  will  be 


HAPPINESS     OF     SAINTS     IN     HEAVEN.  155 

essentially  altered,  yet  they  will  all  be  brightened  and  adorned 
with  the  beauties  of  holiness.  And  this  variety  in  the  charac- 
ters of  the  blessed  will  beautifully  display  the  wisdom  and 
sovereignty,  as  well  as  the  grace  of  God,  in  forming  the  ves- 
sels of  mercy,  and  fill  the  mouth  of  each  individual  with  pecu- 
liar arguments  and  motives  of  gratitude  and  praise.  Each 
one  will  have  something  to  thank  God  for,  which  is  peculiar 
to  himself;  and  so  each  will  be  perfectly  satisfied  with  both 
his  character  and  condition  for  ever.  Whatever  pious  sur- 
vivers  loved  and  admired  in  their  departed  christian  friends, 
they  may  be  assured  they  shall  see,  and  love,  and  admire,  in 
them,  when  they  shall  happily  meet  them  in  the  state  of  per- 
fection. 

6.  If  departed  saints  do  immediately  pass  into  glory,  and 
become  perfectly  blessed  in  the  full  enjoyment  of  God,  then 
their  bereaved  friends  have  no  occasion  to  mourn  on  their 
account,  but  only  on  their  own.  The  departed  do  not  mourn 
for  themselves,  that  they  have  safely  reached  the  kingdom  of 
glory,  and  behold  the  face  of  God  in  righteousness  ;  and  if 
they  do  not  mourn  for  themselves,  why  should  their  surviving 
friends  mourn  for  them  ?  And  if  they  rejoice,  why  should  not 
their  bereaved  friends  rejoice  with  them?  Certainly  they 
should  not  mourn  as  those  who  have  no  hope ;  or,  in  other 
words,  they  should  not  mourn  that  those  whom  they  loved  and 
esteemed  on  earth  are  put  into  a  state  of  endless  and  growing 
perfection.  But  they  have  indeed  just  cause  to  mourn  on  their 
own  account,  and  to  mourn  according  to  the  loss  they  have 
sustained. 

In  this  view,  the  decease  of  Mrs.  Farrington,  in  the  midst 
of  her  days  and  usefulness,  is  greatly  to  be  lamented.  It  is 
not,  perhaps,  too  much  to  say,  that  she  nearly  resembled  the 
virtuous  women  whose  character  and  conduct  are  drawn  by  the 
pen  of  inspiration.  She  merited  the  confidence  of  her  husband, 
the  affection  of  her  children,  and  respect  of  all  her  friends  and 
acquaintance.  She  was  agreeable  to  all  with  whom  she  con- 
versed, and  conducted  herself  with  propriety  in  every  situa- 
tion in  which  she  was  placed.  She  was  called  to  move  in  a 
conspicuous,  rather  than  elevated,  sphere  of  life,  where  she  ex- 
hibited peculiar  wisdom,  prudence,  patience,  economy,  and  all 
the  domestic  virtues.  She  passed  through  many  checkered  and 
trying  scenes,  with  that  serenity,  affability,  cheerfulness  and 
fortitude,  which  are  very  rarely  discovered  in  similar  circum- 
stances. How  much  this  propriety  of  conduct  was  owing  to 
her  pious  education,  and  early  opportunities  for  mental  im- 
provement, it  is  not  easy  to  determine ;  but  there  is  ground  to 
believe  it  was  partly  owing  to  the  special  grace  of  God,  which 
she  experienced  in  an  earlier  or  later  period  of  life.     Though 


156  SERMON     XII. 

in  the  first  stages  of  her  decline,  she  cherished  high  hopes  and 
ardent  desires  of  a  recovery,  yet  some  time  before  her  decease, 
she  totally  renounced  all  such  hopes  and  desires,  and  said  she 
was  willing  to  die,  and  if  her  heart  did  not  deceive  her,  she  was 
prepared  to  leave  the  world.  This  is  a  source  of  consolation 
to  her  bereaved  husband,  and  to  her  sorrowful  children,  under 
their  great  and  irreparable  loss.  They  have  just  reason  to 
mourn,  but  not  to  complain.  The  Judge  of  all  the  earth  has 
done  right,  and  it  becomes  them  to  be  still,  and  not  open  their 
mouths,  because  he  has  done  it.  Submission  to  God  is  the 
only  balm  that  can  heal  the  wounds  he  has  given  them.  He 
counted  their  tears  before  he  drew  them  from  their  eyes,  and 
weighed  their  sorrows  before  he  pierced  their  hearts  with  an- 
guish and  distress.  He  meant  to  cast  the  cares  and  burdens  of 
this  young,  numerous  and  promising  family  upon  the  parent, 
who  has  publicly  devoted  them  to  God,  whom  he  has  so  long 
served  in  the  gospel  of  his  Son,  and  to  increase  his  obligations 
to  lead  them  in  the  ways  of  wisdom,  and  to  do  every  thing  in  his 
power,  to  render  them  useful  and  happy,  through  every  period 
of  their  existence.  He  meant,  also,  to  teach  these  motherless 
children  to  be  dutiful  to  their  afflicted  father,  and  to  be  kind 
and  tender-hearted  to  each  other ;  and,  especially,  to  teach  the 
elder  to  instruct,  and  guide,  and  watch,  over  the  younger.  If 
they  cordially  receive  and  follow  these  solemn  admonitions  of 
providence,  they  will  hereafter  have  reason  to  say  that  it  has 
been  good  for  them  that  they  have  felt  the  chastising  rod,  and 
obeyed  him  who  appointed  it.  Let  them,  therefore,  neither 
despise  the  chastening  of  the  Lord,  nor  faint  when  they  are  re- 
buked of  him  ;  and  then  he  will  give  them  beauty  for  ashes, 
the  oil  of  joy  for  mourning,  and  the  garment  of  praise  for  the 
spirit  of  heaviness. 

But  is  it  nothing  to  us,  my  hearers,  to  behold  and  see  this 
instance  of  mortality,  and  its  distressing  effects  upon  this  circle 
of  mourners  ?  Certainly  we  ought  to  mourn  with  them  that 
mourn,  and  weep  with  them  that  weep,  and  alleviate  their 
sorrows  by  our  sympathetic  tears.  We  are  born  to  trouble  as 
the  sparks  fly  upwards,  and  have  yet  to  pass  through  the  vale 
of  tears  to  our  long  home.  It  deeply  concerns  us  to  improve 
this  call  of  providence  to  prepare  for  the  trials  and  close  of  life. 
We  know  not  how  soon  it  will  be  our  lot  to  go  before,  or  follow 
our  friends  to  the  grave,  the  house  appointed  for  all  living. 
Let  us  cordially  embrace  the  gospel,  sincerely  devote  the 
residue  of  our  lives  to  God,  and  set  our  souls  and  houses  in 
order,  that  we  may  meet  the  king  of  terrors  without  dismay, 
and  have  a  happy  transition  out  of  this,  into  the  world  of  light, 
where  we  may  behold  the  face  of  God  in  righteousness,  and  be 
completely  and  forever  satisfied  with  his  likeness.     Amen. 


SERMON   XIII. 


CHRISTIAN  PILGRIMS. 

DECEMBER  19,  1819. 


These  all  died  in  faith,  not  having  received  the  promises,  hut  having  seen  them 

afar  off,  and  were  persuaded  of  them,  and  embraced  them,  and  confessed 

that  they  were  strangers  and  pilgrims  on  the  earth.  — Heb.  xi.  13. 

"  These  all  died  in  faith."  But  who  were  these  ?  If  we 
look  into  the  preceding  verses,  we  shall  find  that  they  were 
Abraham,  Isaac  and  Jacob,  and  their  pious  posterity,  whose 
faith  in  the  promises  of  God  transformed  them  into  strangers 
and  pilgrims  on  the  earth,  until  the  day  of  their  death.  And 
since  a  similar  cause  will  produce  a  similar  effect,  we  may 
justly  conclude, 

That  the  faith  of  christians  in  the  promises  of  God,  leads 
them  to  live  and  act  as  pilgrims  and  strangers  on  the  earth. 
I  shall  show, 

I.  That  christians  do  exercise  a  true  faith  in  the  promises  of 
God.     And, 

II.  That  it  leads  them  to  live  and  act  as  pilgrims  and  stran- 
gers on  the  earth. 

I.  I  am  to  show,  that  christians  do  exercise  a  true  faith  in 
the  promises  of  God. 

All  real  christians  possess  the  same  spirit  which  the  patri- 
archs and  prophets  possessed,  and  which  disposes  them  to 
exercise  the  same  faith  in  the  promises  of  God.  Though  God 
made  many  promises  to  the  patriarchs  and  prophets,  yet  all 
his  promises  were  comprised  in  one  great  promise  of  eternal 
life  beyond  the  grave,  through  the  death  and  mediation  of  the 
promised  Messiah.  It  was  to  this  promise  they  looked,  and  in 
this  promise  they  trusted  with  entire  confidence.     This  same 


158 


SERMON     XIII 


promise  is  made  to  christians  under  the  gospel,  in  which  they 
exercise  a  true  and  living  faith.  So  the  apostle  tells  us  in  the 
sixth  chapter  of  this  epistle.  Having  mentioned  the  promise 
made  to  Abraham,  he  goes  on  to  say,  "  Wherein  God,  willing 
more  abundantly  to  show  unto  the  heirs  of  promise  the  immu- 
tability of  his  counsel,  confirmed  it  by  an  oath  :  that  by  two 
immutable  things,  in  which  it  was  impossible  for  God  to  lie, 
we  (christians)  might  have  a  strong  consolation,  who  have 
fled  for  refuge  to  lay  hold  upon  the  hope  set  before  us  ;  which 
hope  we  have  as  an  anchor  of  the  soul,  both  sure  and  steadfast, 
and  which  entereth  into  that  within  the  vail ;  whither  the  fore- 
runner is  for  us  entered,  even  Jesus."  The  question  now  is, 
how  do  christians  exercise  a  true  faith  in  the  promises  of  God? 
To  which  I  answer,  as  they  exercise  faith  in  the  same  promises 
of  God  in  which  the  patriarchs  exercised  faith,  so  they  exer- 
cise it  in  the  same  manner.     And  this  leads  me  to  observe, 

1.  That  the  faith  of  christians  in  the  promises  of  God 
implies  that  they  understand  them.  The  apostle  says,  the 
patriarchs  saw  the  promises  afar  off;  which  signifies  that  they 
understood  their  meaning,  or  what  was  promised.  Seeing  and 
understanding,  signify  the  same  thing.  Seeing  a  truth  and 
understanding  it,  signify  the  same  thing.  Seeing  and  under- 
standing a  design,  signify  the  same  thing.  And  seeing  and 
understanding,  a  promise,  signify  the  same  thing.  The  patri- 
archs saw,  that  is,  understood  the  promises  of  God  made  to 
them,  and  knew  the  nature  of  the  spiritual  and  eternal  blessings 
which  they  contained  and  secured.  So  the  faith  of  christians 
in  the  promises  of  God,  implies  that  they  see  them  afar  off,  and 
understand  the  nature  of  that  spiritual  and  eternal  life  which 
consists  in  the  love,  the  service  and  enjoyment  of  God  beyond 
the  grave. 

2.  Their  faith  in  the  promises  of  God  implies  that  they  have 
a  full  and  undoubting  conviction  of  their  truth  and  certainty. 
This  was  the  case  of  the  pious  patriarchs.  Having  seen,  that 
is,  understood  the  promises  afar  off,  they  "  were  persuaded  of 
them."  They  knew  that  God  had  pledged  his  veracity  to  fulfil 
his  promises,  and  confirmed  it  by  the  solemnity  and  immuta- 
bility of  an  oath.  And  christians  having  understood  the  prom- 
ises of  God,  have  a  firm  and  unshaken  conviction  of  their  final 
accomplishment.  They  have  set  to  their  seal  that  God  is  true, 
and  able  and  faithful  to  fulfil  what  he  has  promised.  All  real 
faith  is  always  weaker  or  stronger,  according  to  the  evidence 
upon  which  it  is  founded.  The  faith  of  christians  in  the  prom- 
ises of  God  is  as  strong  and  unwavering  as  the  immutability 
of  God  upon  which  it  is  founded.  They  have  not  the  least 
doubt,  whether  the  divine  promises  will  be  fulfilled  to  those  to 


CHRISTIAN     PILGRIMS.  1 59 

whom  they  are  made,  though  they  may  doubt  whether  they 
will  be  fulfilled  to  them,  unless  they  cordially  embrace  them. 
And  this  leads  me  to  observe, 

3.  That  the  faith  of  true  christians  in  the  promises  of  God 
implies  a  cordial  approbation  of  them.  The  ancient  patriarchs 
not  only  understood  the  nature,  and  were  persuaded  of  the 
truth  and  certainty,  of  the  divine  promises,  but  embraced  them  ; 
which  implied  a  cordial  approbation  of  them.  Unbelievers 
may  understand  the  nature,  and  be  persuaded  of  the  truth,  of 
the  divine  promises,  while  they  hate  and  oppose  them,  and 
have  no  heart  to  embrace  them.  But  the  faith  of  real  christians 
in  the  promises  of  God  implies  a  cordial  approbation  of  the 
spiritual  and  everlasting  good  which  they  contain  and  secure. 
They  esteem  them  great  and  precious  promises,  because  they 
contain  great  and  precious  good.  The  divine  promises  led  the 
patriarchs  to  "  look  for  a  city  which  hath  foundations,  whose 
builder  and  maker  is  God."  And  the  same  promises  lead 
christians,  who  embrace  them,  to  look  for  the  same  celestial 
city,  where  God  will  display  the  riches  of  his  grace,  and  make 
them  completely  holy  and  blessed  for  ever.  This  is  the  spirit- 
ual future  and  eternal  good,  which  the  promises  of  God  secure 
to  christians  who  understand,  believe  and  embrace  them. 

I  now  proceed  to  show, 

II.  That  such  a  firm  and  cordial  belief  in  the  great  and 
precious  promises  of  God  leads  christians  to  live  and  act  as 
strangers  and  pilgrims  on  the  earth.  The  apostle  tells  us  that 
the  faith  of  the  ancient  patriarchs,  who  lived  in  the  early  and 
dark  ages  of  the  world,  had  such  a  powerful  and  transforming 
influence  upon  their  hearts  and  lives.  "  These  all  died  in  faith, 
not  having  received  the  promises,  but  having  seen  them  afar 
off,  and  were  persuaded  of  them,  and  embraced  them,  and 
confessed  that  they  were  strangers  and  pilgrims  on  the  earth." 
It  is  natural  to  suppose,  therefore,  that  the  faith  of  christians  in 
the  great  and  precious  promises  of  the  gospel,  which  has 
brought  life  and  immortality  to  light,  should  more  sensibly  and 
forcibly  lead  them  to  feel  and  act  as  pilgrims  and  strangers, 
while  passing  through  the  shifting,  trying  and  dangerous  scenes 
of  this  present  evil  world.  There  is  such  an  obvious  and 
striking  resemblance  between  a  pilgrim  and  a  saint,  that 
saints  in  all  ages  seem  to  have  agreed  in  representing  their 
momentary  and  fatiguing  lives  under  the  easy  and  familiar 
similitude  of  a  pilgrimage.  When  Pharaoh  asked  the  patri- 
arch Jacob  how  old  he  was,  he  replied,  "  The  days  of  the  years 
of  my  pilgrimage  are  an  hundred  and  thirty  years :  few  and 
evil  have  the  days  of  the  years  of  my  life  been,  and  have  not 
attained  unto  the  days  of  the  years  of  the  life  of  my  fathers  in 


160  SERMON     XIII. 

the  days  of  their  pilgrimage."  David,  under  the  pressure  of 
adversity  and  bodily  infirmities,  felt  and  spake  like  a  pilgrim 
before  God.  "  Hear  my  prayer,  O  Lord,  and  give  ear  unto 
my  cry  ;  hold  not  thy  peace  at  my  tears  :  for  I  am  a  stranger 
with  thee,  and  a  sojourner,  as  all  my  fathers  were."  And  the 
apostle  Peter  exhorts  christians  to  feel  and  act  as  strangers 
and  pilgrims,  and  to  pass  the  time  of  their  sojourning  here  in 
fear.  A  pilgrim  is  a  traveller ;  a  traveller  is  a  sojourner  ;  and 
a  sojourner  is  a  stranger.  But  since  a  pilgrim  properly  sig- 
nifies a  traveller  on  a  religious  account,  I  shall  illustrate  the 
point  before  us,  by  tracing  the  resemblance  of  christians  who 
live  under  the  influence  of  a  realizing  faith  in  the  promises  of 
God,  and  pilgrims,  in  a  variety  of  particulars. 

1.  Pilgrims  never  feel  at  home.  They  find  no  place  which 
they  can  call  their  own  ;  where  they  can  reside  as  long  as  they 
please.  They  are  constrained  to  go  from  stage  to  stage,  and 
to  change  their  situation  from  day  to  day.  And  though  they 
may  sometimes  find  pleasant  and  desirable  places,  yet  they 
can  find  no  place  in  which  they  can  feel  at  home. 

In  this  respect,  those  who  live  in  the  faith  of  the  promises  of 
God  feel  like  pilgrims.  They  have  had  their  worldly  pros- 
pects cut  off.  Their  inward  thought  once  was,  that  their 
houses  should  continue  for  ever,  and  their  dwelling-places  to  all 
generations.  But  when  God  opened  their  eyes  to  look  into 
eternity,  they  were  fully  convinced  that  eternity  was  their 
proper  home,  and  that  they  were  swiftly  travelling  to  it ;  and 
though  at  first  they  dreaded  the  idea  of  going  into  eternity, 
yet  as  soon  as  they  became  reconciled  to  God,  and  confided  in 
his  promises,  they  were  pleased  with  the  hope  of  leaving  the 
world  and  going  to  their  long  home.  As  soon  as  men  become 
christians,  therefore,  they  immediately  view  time,  and  all  the 
objects  of  time,  in  a  very  different  light  from  what  they  did 
before.  They  no  longer  consider  this  world  as  their  home, 
and  no  longer  desire  it  to  be  so.  They  would  not  live  alway. 
They  realize  the  shortness  and  uncertainty  of  life,  and  feel  that 
they  are  constantly  travelling  to  the  grave.  Like  Paul,  they 
die  daily ;  and  like  him,  they  are  in  a  strait  betwixt  two, 
having  a  desire  to  depart  and  be  with  Christ,  which  is  far 
better  than  travelling  the  rugged  road  of  life.  This  is  their 
habitual  feeling;  and  though  the  objects  of  time  may  often 
interrupt  their  views  of  eternity,  yet  their  own  frailty,  or  the 
mortality  of  others,  or  some  heavy  calamity,  will  soon  give 
them  a  realizing  sense  that  they  are  going  the  way  of  all  the 
earth. 

2.  Pilgrims  feel  very  much  alone  in  the  world.  They  find 
but  a  few  travelling  their  way  ;  and  if  some  now  and  then  fall 


CHRISTIAN     PILGRIMS.  161 

into  their  company,  yet  they  are  strangers  to  their  views  and 
feelings,  and  afford  them  but  very  little  comfort  or  entertain- 
ment, and  generally  they  obstruct  rather  than  animate  and 
quicken  them  in  their  journey.  So  that  notwithstanding  they 
see  and  converse  with  a  multitude  of  mankind,  yet  they  feel 
very  much  alone  through  the  whole  course  of  their  pilgrimage. 

This  is  the  case  of  christians  who  live  by  faith  in  the  promises 
of  God.  Though  they  remain  among  their  former  friends  and 
acquaintance,  and  are  as  willing  to  converse  with  them  as  ever 
they  were,  yet  they  find  a  coldness,  indifference  and  alienation 
in  those  who  once  were  fond  of  their  company  and  familiar 
intercourse.  Having  set  their  faces  towards  heaven,  those  who 
are  going  in  a  contrary  direction  wish  to  avoid  them  as  much 
as  possible,  so  that  they  find  their  Saviour's  observation 
verified,  that  the  tender  ties  of  nature  are  dissolved,  and  the 
father  and  the  son,  and  the  daughter  and  mother  are  at  vari- 
ance, and  a  man's  foes  are  they  of  his  own  household.  This 
throws  christians  into  a  state  of  solitude.  They  are  alone  in 
the  midst  of  company.  The  primitive  followers  of  Christ  were 
deserted  of  the  world,  and  left  to  walk  alone  in  the  strait  and 
narrow  way  to  the  kingdom  of  heaven.  And  this  is  the  case 
of  those  who  come  out  from  the  world  and  determine  to  walk 
with  God.  They  find  themselves,  like  pilgrims,  walking  alone 
in  this  busy  and  stupid  world. 

3.  Pilgrims  always  feel  themselves  exposed  to  danger. 
Travelling  in  a  foreign  country,  they  are  unacquainted  with 
the  disposition  of  the  inhabitants,  and  unused  to  their  customs 
and  manners.  On  these  accounts,  they  never  know  when  or 
where  they  are  safe.  They  cannot  place  entire  confidence  in 
those  with  whom  they  converse,  whether  they  wear  a  friendly 
or  unfriendly  aspect.  They  feel  exposed  to  every  kind  of  in- 
jury, and  can  depend  upon  nothing  but  their  own  vigilance, 
caution,  and  prudence,  to  protect  them.  They  are  exposed  to 
contempt  from  the  great,  to  fraud  from  the  unjust,  and  to  every 
evil  from  the  lawless  and  malevolent.  The  poor  Jew  who  fell 
among  robbers  was  a  pilgrim.  And  all  pilgrims  are  always 
exposed  to  danger. 

In  this  point,  likewise,  christians  in  the  present  evil  world 
resemble  pilgrims.  If  they  were  of  the  world,  the  world  would 
love  their  own ;  but  because  they  are  chosen  out  of  the  world, 
therefore  the  world  hate  them.  This  was  the  declaration  of 
Christ,  who  knew  what  is  in  man.  And  agreeably  to  this 
declaration,  he  warned  all  his  followers  to  beware  of  men. 
The  ancient  patriarchs  met  with  innumerable  dangers,  while 
passing  through  their  weary  pilgrimage.  Jacob  was  defrauded 
by  Laban,  and  assaulted  by  Esau.     Joseph  was  inhumanly 

vol.  in.  21 


162  SERMON     XIII. 

treated  and  sold  into  Egypt,  by  his  brethren.  Moses  was 
obliged  to  flee  his  country,  and  become  a  pilgrim  and  stranger 
in  a  strange  land.  The  seed  of  Jacob  were  oppressed  and 
cruelly  treated,  by  Pharaoh.  David  was  dreadfully  harassed 
by  Saul,  and  driven  from  his  kingdom  by  his  undutiful  son. 
And  some  of  the  saints,  the  apostle  tells  us  in  the  context, 
"  were  stoned,  they  were  sawn  asunder,  were  tempted,  were 
slain  with  the  sword ;  they  wandered  about  in  sheep-skins,  and 
goat-skins,  being  destitute,  afflicted,  tormented."  And  the 
primitive  christians  met  with  no  better  treatment  from  the 
world,  while  passing  through  their  painful  pilgrimage.  The 
nature  of  this  world  is  not  changed.  It  still  lies  in  wickedness, 
and  remains  a  dangerous  enemy  to  those  who  are  passing 
through  it,  in  their  way  to  heaven.  Christians  find  they  have 
occasion  to  fear  both  the  objects  and  men  of  the  world.  They 
feel  that  they  are  in  an  enemy's  land,  and  need  to  go  trembling, 
watching,  and  praying,  until  they  arrive  where  the  wicked  cease 
from  troubling,  and  the  weary  are  at  rest. 

4.  Pilgrims  feel  thankful  for  all  the  agreeable  accommoda- 
tions which  they  meet  with  on  their  way.  They  are  sensible 
of  their  dependence  on  providence,  and  on  the  favor  and  assist- 
ance of  their  fellow  men.  They  are  thankful  for  plain  and 
smooth  paths,  for  pleasant  weather,  and  for  good  stages  for  rest 
and  refreshment.  And  they  are  thankful  to  every  stranger  who 
faithfully  directs  them  and  kindly  treats  them.  Every  favor- 
able circumstance  appears  better  than  they  feared,  or  expected, 
and  therefore  makes  a  grateful  impression  on  their  minds. 

And  thus  it  is  with  christians,  who  live  by  faith  in  the  divine 
promises.  They  have  an  habitual  sense  of  their  constant  de- 
pendence upon  God  and  their  fellow  creatures.  They  do  not 
expect  much  good  from  the  world ;  and  every  favor  they  receive 
either  from  the  hand  of  God,  or  man,  surpasses  their  expecta- 
tion, and  fills  them  with  gratitude.  Abraham  was  thankful  for 
the  kindness  of  the  children  of  Heth,  in  the  day  of  his  sore 
bereavement ;  Jacob  was  thankful  for  his  hard  pillow  at  Bethel ; 
Ruth  was  thankful  for  the  favor  of  gleaning  in  the  field  of  Boaz  ; 
and  all  christians  are  given  to  gratitude.  They  are  thankful 
for  the  Bible,  for  the  Sabbath,  and  for  all  the  means  of  grace. 
They  are  thankful  for  agreeable  connections  and  faithful  friends. 
They  are  thankful  for  life,  for  health,  and  for  all  outward  pros- 
perity. They  are  thankful  for  opportunities  of  doing  as  well  as 
of  getting  good ;  and  they  are  thankful  for  preventing  goodness, 
by  which  they  are  exempted  from  the  numberless  evils  and 
calamities  which  they  see  daily  falling  upon  their  fellow  men 
around  them.  They  are  ready  to  say  with  grateful  emotions, 
"  It  is  of  the  Lord's  mercies,  that  we  are  not  consumed." 


CHRISTIAN     PILGRIMS.  163 

5.  Pilgrims  take  nothing  with  them  but  what  they  deem 
necessary  for  their  journey.  They  throw  aside  all  superfluities 
as  incumbrances.  They  carry  no  more  clothes  and  pro- 
perty than  they  expect  to  use.  They  justly  conclude,  that 
every  thing  which  is  not  useful,  will  be  detrimental.  They 
travel  from  a  sense  of  duty,  and  not  for  the  sake  of  pleasure  or 
amusement.  They  do  not  wish  to  attract  the  observation  or 
admiration  of  strangers,  but  only  to  pass  among  them  with 
ease  and  safety.  And  upon  this  principle,  they  carry  nothing  with 
them  but  necessaries,  and  if  any  thing  else  be  offered  to  them, 
they  will  gratefully  refuse  it.  For  they  mean  to  fit  themselves 
for  travelling,  and  for  nothing  else. 

In  this  particular,  all  christians  whose  treasures  and  hopes 
are  in  heaven,  resemble  pilgrims.  They  have  been  crucified  to 
the  world,  and  the  world  to  them,  by  the  cross  of  Christ.  They 
have  chosen  to  have  their  portion,  not  in  this,  but  in  a  future 
life.  To  purchase  the  pearl  of  great  price,  they  have  sold  all 
that  they  have  in  this  world.  Their  love  to  heavenly  things 
has  detached  their  supreme  affections  from  earthly  objects. 
These  appear  to  be  vanities  of  vanities  to  all  who  take  God 
for  their  portion.  But  since  food  and  raiment  and  many  other 
things  are  necessary  for  their  support  and  usefulness  in  life, 
they  desire  them  for  use  in  their  way  to  heaven.  The  prayer 
of  Agur  expresses  their  feelings  on  this  subject.  "  Give  me 
neither  poverty  nor  riches :  feed  me  with  food  convenient  for 
me."  They  feel  that  more  than  this  would  be  inconvenient. 
Hence  they  labor  not  to  be  rich,  and  seek  not  great  things  for 
themselves.  As  pilgrims,  who  pass  by  houses,  and  fields, 
and  flocks,  which  they  do  not  need,  feel  perfectly  content- 
ed without  them,  so  christians  behold  the  abundance  of  the 
rich  with  an  indifferent  eye.  They  feel  better  without  such 
possessions  than  with  them.  They  realize  that  as  they  brought 
nothing  into  the  world  with  them,  so  they  can  carry  nothing 
out.  They  are  sensible  that  life  and  all  its  enjoyments  are  of 
short  and  uncertain  continuance,  and  that  the  fashion  of  this 
world  is  rapidly  passing  away,  and  they  are  as  rapidly  passing 
away  with  it.  They  consider  all  their  temporary  accommoda- 
tions as  the  dervis  did  the  palace  of  a  prince.  As  the  dervis 
was  travelling,  he  came  to  the  palace  of  a  prince,  and  without 
ceremony  went  into  one  of  its  apartments  and  lodged.  In  the 
morning  the  prince  asked  him  how  he  dared  to  make  so  free 
with  his  palace.  He  replied,  he  took  it  to  be  a  caravansary ;  that 
is,  a  house  for  the  convenience  of  pilgrims.  The  prince  de- 
manded how  he  came  to  think  so.  In  reply,  the  dervis  asked 
him,  who  lived  there  before  him?  He  answered,  his  father. 
The  dervis  asked  again,  who  lived  there  before  his  father  ? 


164 


SERMON     XIII. 


The  prince  answered,  his  grand-father.  Well,  said  the  dervis, 
I  think  a  house  which  changes  its  inhabitants  so  often,  may 
properly  be  called  a  caravansary.  Christians  look  not  at  the 
things  that  are  seen,  but  at  things  which  are  not  seen,  and 
eternal.  They  live  by  faith  in  the  promises  of  God,  and  feel  as 
those  believers  did,  who  took  joyfully  the  spoiling  of  their 
goods  ;  knowing  in  themselves,  that  they  had  in  heaven  a  better 
and  more  enduring  substance.  They  feel  like  good  old  Bar- 
zillai,  who  declined  accepting  the  great  and  good  things  which 
his  king  offered  him,  lest  they  should  hinder  his  preparation 
for  death. 

6.  Pilgrims  never  think  of  turning  back,  on  account  of  any 
difficulties  which  they  meet  with  in  their  way.  If  they  are 
lame,  or  sick,  they  stop  only  till  they  recover,  and  then  go 
forward.  If  the  season  be  unfavorable,  they  wait  only  till  it 
becomes  better.  Or  if  the  roads  be  obstructed,  they  wait  only 
till  the  obstructions  are  removed.  They  never  think  of  turning 
back  on  any  account. 

Just  so  those  who  live  by  faith,  having  put  their  hand  to  the 
plough,  never  look  back.  They  have  sat  down  and  counted 
the  cost,  and  determined  to  take  up  the  cross,  and  follow  Christ 
whithersoever  he  leads  them.  They  mean  to  fight  the  good 
fight  of  faith,  and  follow  them,  who  through  faith  and  patience 
inherit  the  promises. 

Pilgrims  long  to  get  to  their  journey's  end,  which  prepares 
them  for  rest  and  enjoyment.  They  anticipate  the  happiness 
of  ceasing  from  their  dangers  and  fatigues,  and  of  enjoying 
peace,  safety  and  quietness. 

And  this  is  the  feeling  of  christians,  who  live  by  faith  on  the 
promises  of  God.  Paul  desired  to  depart  this  life,  and  to  be 
with  Christ,  which  was  far  better.  In  running  the  christian 
race,  he  kept  his  eye  and  his  heart  upon  the  prize.  The  prim- 
itive christians  reckoned  that  the  sufferings  of  the  present  time 
were  not  worthy  to  be  compared  with  the  glory  to  be  revealed. 
Moses  had  respect  to  the  recompense  of  reward,  and  all  the 
patriarchs  sought  a  heavenly  country,  and  the  everlasting  en- 
joyments of  a  heavenly  city.  And  all  who  live  by  faith,  long 
for  the  end  of  their  journey,  and  wish  for  that  rest  which  re- 
maineth  to  the  people  of  God.  And  such  a  life  of  faith  and 
hope  prepares  them  in  the  best  manner  for  a  peaceful  and 
joyful  death.  It  was  because  the  ancient  patriarchs  lived  in 
faith,  that  they  all  died  in  faith.  Those  who  live  by  faith  in 
the  promises  of  God,  and  feel  and  act  as  pilgrims  and  sfrangers 
on  the  earth,  are  properly  prepared  to  leave  this  world,  and  to 
enter  into  that  which  is  far  better.  A  detachment  from  the 
world,  and  an  attachment  to  heaven,  always  prepares  men  to 


CHRISTIAN     PILGRIMS.  165 

be  absent  from  the  body,  and  present  with  the  Lord.  Those 
who  live  in  faith  of  the  promises  are  prepared  to  take  the 
possession  of  them.  A  lively  faith  in  the  promises  of  God, 
removes  the  sting  of  death,  and  the  terrors  of  the  grave.  This 
was  verified  in  the  triumphant  death  of  Paul.  He  could  say, 
"  I  have  fought  a  good  fight,  I  have  finished  my  course,  I  have 
kept  the  faith.  Henceforth  there  is  laid  up  for  me  a  crown  of 
righteousness,  which  the  Lord  the  righteous  judge  shall  give 
me  at  that  day ;  and  not  to  me  only,  but  unto  all  them  also 
that  love  his  appearing." 

IMPROVEMENT. 

1.  If  those  who  cordially  embrace  the  promises  of  God  are 
real  pilgrims,  then  it  is  to  be  expected  that  they  will  profess 
their  faith  before  men,  and  confess  that  they  are  pilgrims  and 
strangers  on  the  earth.  Their  faith  in  the  promises  of  God, 
which  leads  them  to  feel  as  pilgrims,  must  naturally  lead  them 
to  renounce  the  fear  of  man,  and  disregard  the  reproach  of  the 
world,  and  dispose  them  to  confess  that  they  are  determined  to 
live  and  act  as  pilgrims,  and  to  walk  in  the  strait  and  narrow 
path  to  eternal  life,  which  God  has  promised  them.  The  faith 
of  the  patriarchs  in  the  promises  of  God,  disposed  them  to 
declare  to  the  world,  that  they  had  set  their  faces  towards  heav- 
en. They  all  confessed  that  they  were  pilgrims,  who  were 
seeking  a  heavenly  country,  and  a  city  which  had  solid  foun- 
dations, whose  builder  and  maker  was  God.  Though  they 
foresaw  all  the  dangers  and  difficulties  to  which  a  public  pro- 
fession of  their  faith  in  the  promises  of  God,  and  their  strict 
obedience  to  his  commands  would  expose  them,  yet  they 
resolved  to  face  a  frowning  world,  and  let  them  know  that  they 
placed  their  trust  in  the  Lord  Jehovah,  in  whom  there  is  ever- 
lasting strength.  Abraham,  Isaac  and  Jacob  were  not  ashamed 
to  acknowledge  the  Lord  to  be  their  God ;  and  God  was  not 
ashamed  to  be  called  their  God :  for  he  had  prepared  for  them 
a  city.  The  primitive  christians,  who  embraced  the  promises 
of  God,  were  not  ashamed  to  confess  Christ  before  men,  and 
to  declare  that  they  meant  to  live  by  faith,  and  act  as  pilgrims, 
through  the  whole  course  of  their  lives.  It  must  be  owing, 
therefore,  either  to  the  want  or  the  weakness  of  faith,  in  any 
who  entertain  the  hope  that  they  have  embraced  the  promises 
of  the  gospel,  that  they  are  afraid  or  ashamed  to  profess  Christ 
before  men,  and  their  determination  to  live  and  act  as  pilgrims. 
Can  they  really  believe  that  they  are  the  children  of  Abraham, 
if  they  have  not  the  faith  and  confidence  of  Abraham  ?  Can 
they  really  believe  that  they  are  christians,  if  they  have  not  the 


1GG  SERMON     XIII. 

spirit  of  Christ,  and  are  not  willing  to  take  up  the  cross,  and 
follow  him  ?  Can  they  really  believe  that  they  are  the  follow- 
ers of  those  who  inherit  the  promises,  if  they  are  afraid  or 
ashamed  to  profess  their  faith  in  the  promises  ?  It  is  certainly 
safe  for  those  who  embrace  the  promises  of  the  gospel,  to  pro- 
fess their  faith  in  them,  and  to  feel  and  act  according  to  them. 
This  is  what  God  requires,  the  world  expects,  and  they  cannot 
neglect,  consistently  with  the  hope  of  eternal  life. 

2.  If  those  who  profess  to  be  christians,  at  the  same  time 
profess  to  be  pilgrims,  then  there  is  a  great  impropriety  as  well 
as  criminality  in  professors  of  religion  being  conformed  to 
the  world.  Their  very  profession  implies,  that  they  have 
renounced  the  spirit,  the  customs  and  manners  of  the  world, 
and  mean  to  live  by  faith,  and  walk  in  newness  of  life.  They 
profess  to  be  pilgrims ;  but  pilgrims  would  appear  very  absurd, 
in  dressing,  in  living,  and  acting,  as  those  who  are  not  on  a 
journey.  So  the  professors  of  religion  appear  very  absurd, 
when  they  conform  to  the  spirit,  to  the  language,  to  the  customs 
and  amusements,  of  the  world.  How  absurd  would  it  have 
been,  for  Abraham,  Isaac  and  Jacob,  to  have  conformed  to  the 
heathen  nations  among  whom  they  sojourned,  in  their  idola- 
trous rites  and  ceremonies,  and  in  their  impious,  corrupt,  and 
criminal  practices  !  How  contrary  would  it  have  been  to  their 
profession  of  supreme  love  to  the  supreme  God,  to  bow  down 
to  heathen  idols  in  heathen  temples,  to  sacrifice  to  heathen 
deities,  and  to  attend  heathen  feasts  and  festivals !  Under  the 
Mosaic  dispensation,  the  professed  people  of  God  were  ex- 
pressly forbidden  to  conform  to  the  heathen  about  them  in  any 
of  their  religious  concerns,  and  in  any  of  their  common,  civil, 
and  social  concerns,  and  in  any  of  their  modes  of  living  and 
dressing.  Though  the  men  of  the  world  under  the  gospel  are 
not  heathens,  yet  they  are  as  real  and  great  enemies  to  God, 
to  his  cause,  and  to  his  friends,  as  any  of  the  pagan  world  ever 
were,  or  are  now ;  and  it  is  as  absurd  and  criminal  for  christian 
professors  to  conform  to  their  spirit,  and  to  symbolize  with 
them  in  their  unchristian  practices,  as  it  was  for  patriarchs  and 
prophets  to  be  conformed  to  the  enemies  of  the  God  of  Israel. 
The  apostle  Paul  says  to  christians,  "  Be  not  conformed  to  this 
world,  but  be  ye  transformed  by  the  renewing  of  your  mind, 
that  ye  may  prove  what  is  that  good,  and  acceptable,  and  per- 
fect, will  of  God."  And  he  represents  the  conformity  of 
believers  to  unbelievers,  as  absurd  as  the  former  conformity  of 
the  professed  people  of  God  to  their  pagan  neighbors.  "  For," 
says  he,  "what  fellowship  hath  righteousness  with  unrigh- 
teousness ?  and  what  communion  hath  light  with  darkness  ? 
and  what  concord  hath  Christ  with  Belial  ?  or  what  part  hath 


CHRISTIAN      PILGRIMS.  167 

he  that  believeth  with  an  infidel  ?  and  what  agreement  hath 
the  temple  of  God  with  idols  ?  for  ye  are  the  temple  of  the 
living  God ;  as  God  hath  said,  I  will  dwell  in  them,  and  walk 
in  them ;  and  I  will  be  their  God,  and  they  shall  be  my  people. 
Wherefore  come  out  from  among  them,  and  be  ye  separate, 
saith  the  Lord,  and  touch  not  the  unclean  thing,  and  I  will 
receive  you,  and  will  be  a  father  unto  you,  and  ye  shall  be  my 
sons  and  daughters,  saith  the  Lord  almighty."  The  reason 
why  christians  should  not  conform  to  the  world,  the  apostle 
John  gives.  Speaking  of  sinners,  he  says,  "  They  are  of  the 
world,  therefore  speak  they  of  the  world,  and  the  world  heareth 
them."  Christians,  who  are  religious  pilgrims,  and  travelling 
towards  heaven,  cannot  stop  and  converse  with  the  men  of  the 
world,  and  delightfully  hear  them  speak,  out  of  the  abundance 
of  their  worldly  hearts,  without  contradicting  their  profession, 
and  dishonoring  their  religion. 

3.  If  all  real  christians  are  pilgrims,  and  live  and  act  as 
such,  then  they  are  living  monitors  to  sinners.  They  admonish 
both  by  their  profession  and  practice.  They  profess  to  be 
going  in  the  strait  and  narrow  way  to  a  heavenly  country, 
and  to  avoid  the  broad  road  to  everlasting  darkness  and  des- 
pair. They  are  citizens  of  Zion,  and  set  their  faces  Zion-ward. 
Their  practice  speaks  louder  than  words,  and  admonishes  all 
who  do  not  walk  with  them,  that  they  believe  both  the  promises 
and  threatenings  of  the  gospel ;  and  that  if  their  faith  is  well 
founded,  they  shall  be  received  into  a  city  which  hath  founda- 
tions, whose  builder  and  maker  is  God  ;  while  those  who 
refuse  to  walk  with  them,  will  soon  faint,  and  languish,  and 
die.  Such  monitors  were  the  ancient  patriarchs.  Such  mon- 
itors were  the  primitive  christians.  And  such  monitors  are 
pious  parents,  pious  brothers  and  sisters,  pious  friends,  and  all 
pious  persons,  who  are  living  and  acting  as  pilgrims.  They 
are  the  light  of  the  world,  and  salt  of  the  earth.  They  have 
been  the  preservers  of  the  world  that  lies  in  wickedness,  for 
nearly  six  thousand  years.  You  will  find  this  to  be  true,  if 
you  read  the  lives  of  the  Old  Testament  and  New  Testament 
believers  in  the  promises  of  God ;  or  if  you  read  the  lives  of 
later  christians  ;  or  if  you  observe  the  spirit  and  conduct  of 
the  pious  pilgrims  still  living  among  you.  You  have  heard 
their  repeated  and  solemn  admonitions  in  health,  in  sickness, 
and  on  a  dying  bed.  Sinners  see  and  shun  the  strait  and  narrow 
path  in  which  they  are  walking,  and  which  practically  tells 
them  that  they  are  pursuing  the  path  to  ruin.  Pious  pilgrims 
have  always  been  the  excellent  of  the  earth,  and  are  still  living 
and  solemn  monitors  to  the  unbelieving  world.  And  the  force 
of  their  admonitions  will  sooner  or  later  be  felt.     Let  them 


168  SERMON     XIII. 

not,  therefore,  cease  to  admonish,  through  fear  or  favor  of  those 
who  need  their  admonitions. 

4.  If  all  real  christians  are  pilgrims,  then  those  have  little 
reason  to  think  they  are  pilgrims  who  do  not  make  it  appear 
so  in  the  sight  of  the  world.  They  generally  know  and  love 
their  own,  and  none  but  their  own.  They  have  in  all  ages 
distinguished,  hated  and  opposed  pious  pilgrims.  And  they 
are  as  capable  now,  as  ever  they  were,  of  distinguishing  pil- 
grims. And  if  christian  professors  do  not  appear  as  pilgrims 
in  their  view,  they  must  have  but  little  reason  for  their  appearing 
so  in  their  own  view.  The  world  will  claim  them,  and  they 
can  hardly  deny  their  claim. 

5.  If  christians  are  pilgrims,  who  are  entitled  to  the  great 
and  precious  promises  of  God,  then  they  will  be  peculiarly 
happy  when  they  finish  their  pilgrimage,  and  reach  their  long 
home.  All  their  labors,  and  dangers,  and  trials,  and  sufferings, 
will  work  for  them  a  far  more  exceeding  and  eternal  weight  of 
glory.  Having  come  out  of  great  tribulation,  they  will  wash 
their  robes  and  make  them  white  in  the  blood  of  the  Lamb. 
They  will  cease  from  their  labors,  and  their  works  will  follow 
them.  They  will  inherit  the  promises,  and  find  mansions  pre- 
pared for  them  in  heaven.  They  will  be  as  holy  and  happy  as 
their  hearts  can  desire,  or  their  natures  can  admit. 

In  the  course  of  the  year  just  closing,  four  professed  pil- 
grims have  finished  their  pilgrimage  in  this  place.  We  have 
good  reason  to  hope  that  they  now  inherit  the  promises.  One 
finished  her  course  last  week,  and  finished  her  course  with  joy. 
Her  nearest  friends  have  reason  to  rejoice,  as  well  as  mourn  ; 
and  all  who  in  the  course  of  the  year  have  been  bereaved  of 
exemplary  christian  friends,  have  reason  to  rejoice  and  submit. 
These  deaths  ought  to  admonish  and  console  all  the  pious  pil- 
grims in  this  place.  They  hope  to  leave  the  world  in  as  much 
peace  and  safety  as  those  who  have  gone  before  them.  There 
have  been  sixteen  deaths  here  in  the  current  year  —  three  in- 
fants ;  three  children ;  three  young  persons ;  three  in  the 
meridian  of  life ;  one  in  the  decline  of  life ;  and  three  aged 
persons.  "Whether  men  are  pilgrims  or  not,  they  must  leave 
this  world,  and  go  into  another,  from  which  they  will  never 
return. 

Now  let  me  ask  all  whether  you  are  prepared  to  follow  those 
that  are  gone  ?  It  has  been  a  healthy  year ;  the  next  may  call 
for  a  larger  number.  Have  you  ever  trusted  in  the  promises  ? 
These  alone  can  prepare  you  for  a  safe,  easy,  and  joyful  death. 


SERMON    XIV. 


LIVING  AND  DYING  UNTO  THE  LORD. 

FEBRUARY  6,  1820. 


For  whether  we  live,  we  live  unto  the  Lord  ;  and  whether  we  die,  we  die  unto 
the  Lord  ;  whether  we  live,  therefore,  or  die,  we  are  the  Lord's.  — Rom.  xiv.  8. 

The  church  at  Rome  was  composed  of  both  Jews  and  Gen- 
tiles, who  entertained  different  opinions  about  the  rites  and 
ceremonies  of  the  Mosaic  dispensation.  The  Jews  supposed 
they  were  still  binding  on  christians,  but  the  Gentiles  supposed 
they  were  under  no  obligation  to  observe  them.  Though  this 
was  the  truth  which  the  apostle  had  taught  them,  yet  he  would 
not  have  them  too  severely  condemn  the  Jewish  converts,  who 
might  be  conscientious  in  regarding  those  days,  and  rites,  and 
ceremonies,  which  were  once  commanded,  but  now  abrogated. 
"  Him  that  is  weak  in  the  faith  receive  ye,  but  not  to  doubtful 
disputations.  For  one  believeth  that  he  may  eat  all  things ; 
another,  who  is  weak,  eateth  herbs.  Let  not  him  that  eateth 
despise  him  that  eateth  not ;  and  let  not  him  that  eateth  not 
judge  him  that  eateth :  for  God  hath  received  him."  After  fully 
stating  this  diversity  of  opinion  respecting  non-essential  things, 
he  proceeds  to  assert  that  they  all  agreed  in  one  point ;  "  For," 
says  he,  "  none  of  us  liveth  to  himself:  and  no  man  dieth  to 
himself.  For  whether  we  live,  we  live  unto  the  Lord ;  and 
whether  we  die,  we  die  unto  the  Lord :  whether  we  live  there- 
fore, or  die,  we  are  the  Lord's." 

The  plain  and  important  truth  which  these  words  suggest  for 
our  serious  consideration,  is, 

That  real  christians,  who  are  the  Lord's,  are  willing  both  to 
live  and  to  die  to  him.     I  shall  show, 

I.  That  real  christians  are  the  Lord's.     And, 

vol.  m.  22 


170  SERMON     XIV. 

II.  That  they  are  willing  both  to  live  and  to  die  to  him. 

I.  I  am  to  show  that  real  christians  are  the  Lord's.  God  is 
the  former  of  the  bodies  and  father  of  the  spirits  of  all  men. 
He  is  their  creator  and  proprietor,  and  claims  a  right  to  dispose 
of  them  all  according  to  his  sovereign  pleasure.  But  all  true 
christians  are  the  Lord's  in  several  peculiar  and  important 
respects. 

1.  They  are  the  Lord's  by  election.  He  has  chosen  them,  in 
distinction  from  the  rest  of  mankind,  to  be  the  objects  of  his 
peculiar  favor,  and  heirs  of  everlasting  life.  The  apostle  speak- 
ing to  the  christians  of  Ephesus  says,  "  According  as  he  hath 
chosen  us  in  him  "  (that  is,  Christ,)  "  before  the  foundation  of 
the  world,  that  we  should  be  holy  and  without  blame  before 
him  in  love."  Again  he  says  to  the  Thessalonians,  "  God  hath 
not  appointed  us  to  wrath,  but  to  obtain  salvation  by  our  Lord 
Jesus  Christ."  God  determined  from  eternity  to  save  a  part, 
and  only  a  part  of  mankind.  This  certain,  definite  number  he 
elected  to  eternal  life,  and  appointed  all  the  means  necessary  to 
bring  them  to  future  glory.  This  the  apostle  represents  in  a 
clear  and  strong  light,  in  the  eighth  of  Romans.  "  For  whom 
he  did  foreknow  he  also  did  predestinate  to  be  conformed  to 
the  image  of  his  Son,  that  he  might  be  the  first-born  among 
many  brethren.  Moreover  whom  he  did  predestinate,  them  he 
also  called :  and  whom  he  called,  them  he  also  justified :  and 
whom  he  justified,  them  he  also  glorified."  All  real  christians 
have  been  elected,  called,  sanctified,  and  entitled  to  eternal  life. 

2.  They  are  the  Lord's  by  redemption  as  well  as  by  election. 
Though  God  gave  Christ  to  be  a  propitiation  for  the  sins  of 
the  whole  world,  and  to  taste  death  for  every  man,  yet  he 
designed  to  apply  his  atonement  to  those  only  whom  he  had 
appointed  to  salvation.  In  this  sense,  Christ  laid  down  his 
life  for  the  sheep,  and  died  for  the  elect  in  particular.  If  God 
had  not  designed  to  save  the  elect  from  the  wrath  to  come,  and 
make  them  vessels  of  mercy,  we  have  no  reason  to  think  that 
Christ  would  ever  have  died  an  expiatory  sacrifice.  It  is  in 
consequence  of  the  divine  purpose  to  bring  home  many  sons 
unto  glory,  that  the  rest  of  mankind  enjoy  the  means  of  grace 
and  offers  of  mercy.  So  that  real  christians  are  emphatically 
those  who  are  redeemed  from  among  men,  and  actually  bought 
with  a  price ;  and  they  are,  on  that  account,  the  Lord's  pro- 
perty. 

This  leads  me  to  observe, 

3.  That  they  are  the  Lord's  by  sanctification.  He  has  shed 
abroad  his  love  in  their  hearts,  and  raised  them  from  spiritual 
death  to  spiritual  life.  They  are  his  workmanship,  created 
in    Christ  Jesus  unto    good   works,  which    God   hath  before 


LIVING     AND     DYING     UNTO     THE     LORD.  171 

ordained  that  they  should  walk  in  them.  He  has  formed 
them  after  his  own  image,  for  his  own  glory.  Hence  David 
says,  "  The  Lord  hath  set  apart  the  godly  for  himself."  Accord- 
ingly, the  apostle  tells  them,  "  Ye  are  a  chosen  generation,  a 
royal  priesthood,  an  holy  nation,  a  peculiar  people  ;  that  ye 
should  show  forth  the  praises  of  him  who  hath  called  you  out 
of  darkness  into  his  marvellous  light."  Those  whom  God 
sanctifies,  he  means  to  employ  as  active  instruments  of  pro- 
moting his  own  glory,  both  in  time  and  eternity,  and  in  this 
respect  they  are  his  peculiar  people.     I  may  add, 

4.  They  are  the  Lord's  by  adoption  as  well  as  by  election, 
redemption  and  sanctification.  He  has  received  them  into  his 
holy  family,  and  entitled  them  to  all  the  privileges  and  blessings 
of  it.  "  Behold,"  says  the  apostle  John,  "  what  manner  of  love 
the  Father  hath  bestowed  upon  us,  that  we  should  be  called 
the  sons  of  God."  "  Beloved,  now  are  we  the  sons  of  God  ;  and 
it  doth  not  yet  appear  what  we  shall  be,  but  we  know  that, 
when  he  shall  appear,  we  shall  be  like  him ;  for  we  shall  see 
him  as  he  is."  And  the  apostle  Paul  says,  "  As  many  as  are 
led  by  the  Spirit  of  God,  they  are  the  sons  of  God.  For  ye 
have  not  received  the  spirit  of  bondage  again  to  fear ;  but  ye 
have  received  the  spirit  of  adoption,  whereby  we  cry  Abba, 
Father.  The  Spirit  itself  beareth  witness  with  our  spirit,  that 
we  are  the  children  of  God ;  and  if  children,  then  heirs  ;  heirs 
of  God  and  joint  heirs  with  Christ."  Every  real  christian  is 
adopted  into  the  number,  and  has  a  right  to  all  the  privileges 
of  the  children  of  God.  Thus  it  appears  that  all  true  chris- 
tians are,  in  several  peculiar  and  important  respects,  the  Lord's. 
I  shall  now  proceed  to  make  it  appear, 

II.  That  all  of  this  character  are  willing  both  to  live  and  to 
die  to  the  Lord.  There  is  no  medium  between  men's  living 
and  dying  to  God,  and  their  living  and  dying  to  themselves. 
But  the  apostle  says,  in  the  verse  before  the  text,  that  christians 
do  not  live  nor  die  to  themselves.  "  None  of  us,"  that  is,  none 
of  us  christians,  "  liveth  to  himself ;  and  no  man  dieth  to  him- 
self." From  this,  he  justly  infers,  "  Whether  we  live,  we  live 
unto  the  Lord,  or  whether  we  die,  we  die  unto  the  Lord."  He 
supposes  that  all  true  christians  are  cured,  in  a  measure,  of 
their  native  selfishness,  by  possessing  the  contrary  spirit  of 
pure,  disinterested  benevolence.  It  is  certainly  true  of  all  who 
have  been  the  subjects  of  a  saving  change,  that  their  hard  and 
selfish  heart  has  been  taken  away,  and  a  soft,  tender,  benevo- 
lent heart  has  been  given  them.  Their  sanctification  essentially 
consists  in  holy,  benevolent  affections,  which  are  totally  incon- 
sistent with  their  former  supreme  attachment  to  themselves. 
Hence  they  can  sincerely  say,  "  The  love  of  Christ  constraineth 


172  SERMON     XIV. 

us,  because  we  thus  judge,  that  if  one  died  for  all,  then  were 
all  dead  ;  and  that  he  died  for  all,  that  they  which  live,  should 
not  henceforth  live  unto  themselves,  but  unto  him  who  died  for 
them,  and  rose  again."  Again  we  read,  "  If  any  man  be  in 
Christ,  he  is  a  new  creature  ;  old  things  are  passed  away,  behold 
all  things  are  become  new."  A  new  heart  will  infallibly  pro- 
duce a  new  life.  As  soon  as  any  are  willing  to  be  the  Lord's, 
they  are  willing  to  live  and  die  to  him.  But  here  it  may  be 
proper  to  enter  into  particulars,  and  observe, 

I.  That  all  who  are  the  Lord's  are  willing  to  live  to  him. 
This  will  appear  from  various  considerations. 

1.  All  real  christians  dedicate  themselves  to  God.  They 
sincerely  and  heartily  give  up  themselves  to  be  the  Lord's  as 
long  as  they  live  and  as  long  as  they  exist.  They  deliberately, 
and  voluntarily,  and  solemnly  resolve,  that  for  themselves,  let 
others  do  as  they  please,  they  will  serve  the  Lord,  and  live  to 
him,  and  not  to  themselves.  Thus  Joshua  resolved,  "  As  for 
me  and  my  house,  we  will  serve  the  Lord."  And  thus  the 
primitive  christians  gave  their  ownselves  to  the  Lord  as  a 
living  sacrifice,  holy  and  acceptable  to  God,  which  was  their 
reasonable  service.  All  who  give  their  hearts  to  God,  give 
themselves  to  him.  Though  they  do  not  always,  for  some 
reason  or  other,  give  in  their  names  to  Christ,  and  make  a 
public  dedication  of  themselves  to  the  Lord,  yet  they  always 
inwardly  and  sincerely  consecrate  themselves  to  his  service. 
While  they  feel  their  hearts  united  to  God  in  supreme  affec- 
tion to  his  character  and  designs,  they  cannot  refrain  from 
choosing  to  be  his  friends  and  servants  for  ever. 

2.  They  are  willing  to  live  under  the  government  of  God, 
and  submit  to  his  guidance,  direction,  and  disposal.  As  they 
choose  to  be  the  Lord's,  so  they  are  willing  that  he  should 
reign  over  them,  and  glorify  himself  by  them.  This  we  find 
has  always  been  the  dutiful  and  submissive  spirit  of  the  friends 
of  God  in  all  ages.  Abraham  lived  a  life  of  submission  to 
the  divine  will,  and  in  the  most  trying  circumstances  commit- 
ted himself  to  the  care  and  disposal  of  divine  providence. 
His  trials  were  singular,  and  his  submission  to  the  will  of  God 
was  no  less  singular.  He  held  nothing  too  dear  to  give  up  at 
the  call  of  Providence.  Job  had  no  will  of  his  own,  but  cheer- 
fully and  gratefully  gave  up  whatever  God  called  for  at  his 
hands.  He  could  bless  God  under  the  frowns,  as  well  as 
under  the  smiles  of  his  providence.  David  rejoiced  that  his 
times  were  in  the  hands  of  God,  and  left  it  to  him  to  carry 
him  whithersoever  he  pleased,  and  to  dispose  of  his  life  and 
kingdom  as  seemed  good  in  his  sight.  Eli  spake  the  same 
language,  and  exercised  the  same  submission,  under  the  se- 


LIVING     AND     DYING      UNTO     THE     LORD.  173 

verest  strokes  of  his  hand.  The  Shunammite  said  all  was  well, 
while  suffering  under  the  heavy  hand  of  God.  As  soon  as 
Paul  knew  the  grace  of  God  in  truth,  he  consulted  not  with 
flesh  and  blood,  but  with  the  voice  of  providence,  and  cordially 
submitted  to  it.  And  this  submissive  spirit  reigned  in  the 
hearts  of  all  the  disciples  of  Christ,  in  his  own  day,  and  in  the 
days  of  the  apostles.  Those  who  choose  to  be  the  Lord's, 
and  dedicate  themselves  to  his  service,  choose  to  be  the  sub- 
jects of  his  wise  and  holy  government.  The  spirit  of  adoption 
is  the  spirit  of  submission  ;  and  those  who  possess  it,  choose 
to  live  to  God,  by  referring  themselves  habitually  and  abso- 
lutely to  his  disposal. 

3.  They  live  to  God  by  a  cheerful  and  universal  obedience 
to  his  commands.  They  esteem  his  precepts  concerning  all 
things  to  be  right,  and  mean  to  obey  his  injunctions,  how- 
ever strict  and  self-denying.  They  wish  to  know  what  is  that 
good,  and  perfect,  and  acceptable,  will  of  God,  that  they  may 
obey  it.  Like  Paul,  they  "  delight  in  the  law  of  God,  after 
the  inward  man."  They  sincerely  resolve  to  be  universally 
obedient,  though  they  very  frequently  fail  of  fulfilling  their 
resolutions.  All  the  ancient  people  of  God,  whose  amiable 
characters  are  recorded  and  delineated  in  the  Bible,  were  habit- 
ually obedient  to  all  the  divine  commands.  Their  lives  were 
guided  and  governed  by  the  authority  of  God,  though  they 
were  far  from  perfection  in  obedience.  And  this  is  true  of  all 
real  christians ;  they  mean  to  obey  God  rather  than  man  ;  and 
it  is  their  sincere  desire  to  walk  in  all  the  commandments  and 
ordinances  of  the  Lord  blameless. 

4.  They  are  willing  not  only  to  obey  the  commands  of  God, 
but  also  to  promote  the  interests  of  his  kingdom.  They  know 
that  God  is  seeking  this  above  all  other  objects  ;  and  having  ded- 
icated themselves  to  his  service,  they  desire  to  be  workers  together 
with  him,  in  promoting  his  own  cause.  They  therefore  do 
actually  seek  first  his  kingdom,  and  desire  to  employ  every 
proper  method  to  promote  his  glory  in  the  salvation  of  sinners. 
This  is  properly  the  business  of  their  lives,  and  not  something 
merely  occasional.  It  is  their  constant  desire  and  prayer  to 
God,  that  sinners  may  be  saved,  the  kingdom  of  God  enlarged, 
and  all  his  gracious  designs  accomplished.  And  they  are 
steadfast  and  persevering  in  their  exertions  to  advance  the 
interests  of  religion,  and  the  glory  of  God  in  the  salvation  of 
the  elect,  whom  he  has  given  to  Christ  as  the  reward  of  his 
sufferings  and  death.  Thus,  whether  they  live,  they  live  unto 
the  Lord.  Their  lives  are  dedicated  to  and  employed  in  his 
service. 

And  it  is  no  less  true, 


174  SERMON     XIV. 

II.  That  whether  they  die,  they  die  unto  the  Lord.  They 
are  willing  to  be  dying  creatures.  They  would  not  wish  to 
live  alway.  They  carry  about  with  them  an  habitual  sense 
that  they  are  under  a  sentence  of  mortality ;  that  if  they  wait, 
the  grave  is  their  house,  and  that  eternity  is  their  long  home. 
And  they  often  contemplate  these  serious  and  important  objects 
with  a  solemn  and  consoling  hope.  But  yet  they  desire  to  die 
to  the  Lord,  and  not  to  themselves.     For, 

1.  They  desire  that  God  should  order  the  time  when  they 
shall  die.  This  concerns  his  glory,  which  they  wish  might  be 
promoted  by  their  death,  as  well  as  by  their  life.  Upon  this 
subject,  they  are  willing  to  acknowledge  their  entire  ignorance. 
They  may  see  reasons  why  they  should  wish  to  live  to  such 
or  such  a  period,  because  they  imagine  they  might  do  more 
good  by  living  so  long,  than  by  leaving  the  world  earlier  in 
life.  Or  they  may  see  reasons  why  they  should  wish  that 
their  days  might  be  shortened.  But  after  all,  they  are  willing 
to  leave  the  time  of  death  to  the  divine  disposal.  Job  said, 
"  All  the  days  of  my  appointed  time  will  I  wait,  till  my  change 
come."  And  Paul  said  to  the  Philippians,  "  For  me  to  live  is 
Christ,  and  to  die  is  gain  :  yet  what  I  shall  choose,  I  wot  not. 
For  I  am  in  a  strait  betwixt  two,  having  a  desire  to  depart,  and 
to  be  with  Christ,  which  is  far  better :  nevertheless,  to  abide  in 
the  flesh  is  more  needful  for  you."  Those  who  have  such 
views  and  feelings  may  be  said  to  die  daily  to  the  Lord. 

2.  Christians  are  willing  that  God  should  order  the  place  as 
well  as  the  time  of  their  dying.  Though  the  place  seems  to 
be  a  point  of  less  importance  than  the  time  of  death,  yet  some 
christians,  and  perhaps  all,  consider  it  interesting  to  themselves. 
But  whatever  may  be  their  own  choice  simply  considered,  as 
to  the  place  of  death,  they  are  willing  to  refer  this  and  every 
other  circumstance  of  dying  to  the  wise  and  holy  disposal  of 
God.  He  may  have  good  ends  to  answer,  by  appointing  one 
place  rather  than  another.  How  many  good  men  have  gone 
to  distant  places,  and  even  to  distant  countries,  for  the  sake  of 
recovering  their  health  and  preserving  their  lives ;  and  yet  have 
lost  their  lives  where  they  hoped  to  preserve  them.  Such  per- 
sons have  often  had  ardent  desires  to  return,  and  die  in  the 
presence  of  their  friends  ;  but  as  sincere  christians,  they  were  wil- 
ling to  die  to  the  Lord,  in  the  places  he  had  appointed.  This 
is  the  habitual  feeling  of  real  christians,  when  they  anticipate 
this  solemn  subject.  They  know  not  where  it  is  best  that  they 
should  breathe  their  last,  and  lay  their  bodies  in  the  dust ;  and 
therefore  they  commit  this,  as  well  as  every  thing  else,  into  the 
hands  of  God,  who  has  a  right  to  determine  the  place  of  their 
departure  out  of  this  world,  so  as  best  to  promote  his  own 


LIVING     AND     DYING     UNTO     THE     LORD.  175 

glory.     This  is  implied  in  their  dying  to  the  Lord.     I  may 
farther  observe, 

3.  That  real  christians  are  willing  that  God  should  order  not 
only  the  time  and  place,  but  all  other  circumstances  of  their 
death.  These  we  find  by  observation  are  extremely  various. 
Some  die  with  one  disease,  and  some  with  another.  There 
are  ten  thousand  fatal  diseases,  and  by  which  of  them  the  liv- 
ing shall  die,  they  know  not,  or  whether  by  any  one  of  them. 
For  there  are  ten  thousand  accidents,  by  which  multitudes  are 
called  out  of  time  into  eternity.  And  no  man  knows  before- 
hand, whether  he  may  not  fall  by  a  sudden  and  unexpected 
stroke.  But  there  are  other  more  serious  circumstances  of 
dying.  Christians  may  die  in  light  or  in  darkness ;  in  hope  or 
in  fear;  in  the  lively  and  full  exercise  of  all  their  rational 
powers,  or  in  a  total  delirium.  Now  they  may  anticipate 
either  of  these  numerous  agreeable  or  disagreeable  circum- 
stances of  leaving  the  world ;  and  when  they  do  this,  in  the 
exercise  of  grace,  they  are  willing  that  God  should  glorify 
himself  by  the  peculiar  circumstances  of  then  death.  Though 
they  have  a  choice,  yet  they  desire  the  will  of  the  Lord  may 
be  done  by  their  death.  Thus  real  christians  both  live  and  die 
to  the  Lord,  and  are  his  for  ever. 


IMPROVEMENT. 

1.  The  first  thing  now  suggested  by  this  subject  is,  that 
none  can  be  real  christians  who  are  not  willing  to  be  creatures. 
True  christians  realize  that  they  are  the  Lord's,  and  are  heartily 
willing  to  be  so.  This  is  not  true  of  any  unrenewed  man. 
"  The  fool  hath  said  in  his  heart  there  is  no  God."  This  is 
the  language  of  every  sinner's  heart.  He  is  not  willing  that 
there  should  be  a  God,  and  of  course  is  not  willing  to  be  a 
creature.  For  he  knows  that  if  there  be  a  God  there  is  a  crea- 
tor, and,  if  there  be  a  creator,  he  is  his  creature  ;  and  if  he  is 
his  creature,  that  he  has  a  right  to  do  what  he  will  with  his  own. 
Here  lies  the  essential  difference  between  a  sinner  and  a  saint. 
A  saint  is  willing  to  be  a  creature,  and  to  feel  and  fulfil  the 
obligations  of  a  creature.  He  is  willing  to  be  the  Lord's,  and 
to  give  him  his  heart  and  his  life :  that  is,  both  to  live  to  him, 
and  to  die  to  him.  He  is  willing  that  his  Creator  should 
employ  him  to  answer  all  the  purposes  of  his  creation,  both  in 
Hfe  and  in  death,  and  for  ever.  But  no  sinner  is  willing  to  be 
a  creature,  and  to  feel  and  fulfil  the  obligations  of  a  creature. 
He  is  not  willing  to  be  the  Lord's,  and  to  give  him  his  heart 
and  life ;  that  is,  both  to  live  to  him  and  to  die  to  him.  He  is 
not  willing  that  his  Creator  should  employ  him  to  answer  all 


176  SERMONXIV. 

the  purposes  of  his  creation,  both  in  life  and  in  death,  and  for 
ever.  He  is  totally  destitute  of  all  true  submission.  He  says 
in  his  heart,  that  he  who  hath  made  him  shall  not  reign  over 
him,  and  dispose  of  him  for  ever.  He  says  he  will  not  be  the 
Lord's.  "  This  is  a  spirit  diametrically  opposite  to  the  spirit  of 
the  real  christian,  who  says,  whether  he  lives,  he  will  live  to 
the  Lord,  or  whether  he  dies,  he  will  die  to  the  Lord,  and  be  his 
for  ever.  He  exercises  entire,  absolute,  unconditional  submis- 
sion to  his  Creator.  If  this  be  true,  every  one  may  see  that  no 
person  can  be  a  real  christian  without  being  willing  to  be  the 
Lord's,  and  exercising  unreserved  submission  to  him. 

But  it  is  said,  the  scripture  knows  nothing  about  such  sub- 
mission, and  says  nothing  about  such  submission.  Here  then 
let  us  seriously  and  impartially  inquire,  whether  the  scripture 
does  not  know  and  say  something  about  such  entire  submis- 
sion ?  Does  not  the  apostle  very  plainly  say  in  the  text,  that  he 
and  other  christians  exercised  precisely  such  submission  as  has 
been  mentioned  and  described  ?  Does  he  not  say,  "  Whether 
we  live,  we  live  unto  the  Lord,  and  whether  we  die,  we  die  unto 
the  Lord :  whether  we  live  therefore,  or  die,  we  are  the  Lord's  ?  " 
Does  not  the  apostle  here  mean  to  say  something  more  about 
christians,  than  sinners  can  say  about  themselves  ?  Sinners  can 
say,  whether  we  live,  or  whether  we  die,  we  are  the  Lord's, 
though  they  cannot  say,  whether  we  live,  we  live  unto  the 
Lord  ;  or  whether  we  die,  we  die  unto  the  Lord,  and  are  wil- 
ling to  be  the  Lord's.  The  apostle  meant  to  distinguish 
christians  from  sinners ;  but  if  you  leave  out  the  idea  of  per- 
fect submission,  he  says  nothing  in  the  text  to  mark  any 
essential  distinction  between  them.  It  is  impossible  to  dis- 
cover any  important  and  consistent  meaning  in  the  text,  unless 
it  implies  that  christians  are  willing  to  be  the  creatures  of  God, 
and  to  be  at  the  absolute  disposal  of  their  Creator,  by  which 
they  essentially  differ  from  sinners.  This  essential  distinction 
runs  through  the  Bible  ;  and  I  might  mention  Abraham,  Job, 
Moses,  David,  and  many  other  eminent  saints,  who  actually 
exercised  the  most  unreserved  submission  to  God.  But  I  will 
let  the  apostle  Paul  set  this  subject  at  rest.  He  professedly 
and  clearly  illustrates  it  in  the  ninth  of  Romans.  After  stating 
the  doctrine  of  divine  sovereignty  in  the  plainest  and  strongest 
terms,  he  represents  a  sinner  as  objecting  against  it.  "  Thou 
wilt  say  then  unto  me,  Why  doth  he  yet  find  fault  ?  For  who 
hath  resisted  his  will?"  The  apostle  replies  to  this  objection 
according  to  the  real  meaning  of  the  objector.  "  Nay  but,  O 
man,  who  art  thou  that  repliest  against  God  ?  Shall  the  thing 
formed  say  unto  him  that  formed  it,  Why  hast  thou  made  me 
thus  ?  "     Here  we  see  that  every  sinner  is  unwilling  to  be  a 


LIVING     AND     DYING      UNTO     THE      LORD.  177 

creature,  and  that  this  unwillingness  forms  the  essential  distinc- 
tion between  him  and  a  real  christian.  But  if  this  be  true, 
then  every  one  must  see  that  none  can  be  real  christians  with- 
out being  willing  to  be  creatures  ;  which  implies  every  thing 
that  can  be  implied  in  the  most  entire,  absolute,  and  uncondi- 
tional submission  to  God. 

2.  If  christians  are  willing  to  live  and  to  die  to  the  Lord, 
then  the  life  of  a  real  christian  is  a  life  of  self-denial.  It  is  a 
life  which  resembles  the  life  of  Christ,  who  lived  and  died  to 
the  Lord.  He  lived  to  his  Father,  and  he  died  to  his  Father. 
He  lived  to  his  Father  by  perfect  obedience  to  his  commands, 
and  perfect  submission  to  his  will.  This  he  often  declared. 
He  said,  "  I  came  down  from  heaven,  not  to  do  mine  own  will, 
but  the  will  of  him  that  sent  me."  Again  he  said,  "  I  seek  not 
mine  own  will,  but  the  will  of  the  Father  which  hath  sent  me." 
And  again  he  said,  "  I  do  always  those  things  that  please  him." 
This  was  perfectly  living  to  God  while  he  lived.  And  he  died  to 
God  as  well  as  lived  to  God.  For  the  truth  of  this  he  appeals 
to  his  Father,  just  before  he  died.  "  I  have  glorified  thee  on  the 
earth :  I  have  finished  the  work  which  thou  gavest  me  to  do."  Ac- 
cordingly when  the  hour  was  come  that  he  should  die,  he  expressed 
his  perfect  submission  to  his  Father's  will.  "  He  said,  "  O  my 
Father,  if  this  cup  may  not  pass  away  from  me,  except  I  drink 
it,  thy  will  be  done."  This  was  living  a  life  and  dying  a  death  of 
self-denial.  Accordingly,  the  apostle  would  have  the  Corin- 
thians view  the  self-denial  of  Christ  with  the  highest  admiration 
and  gratitude.  "  Ye  know  the  grace  of  our  Lord  Jesus  Christ, 
that  though  he  was  rich,  yet  for  your  sakes  he  became  poor, 
that  ye  through  his  poverty  might  be  rich."  Such  perfect  self- 
denial  Christ  exhibited  both  in  his  life  and  death.  And  he 
required  every  man,  who  would  become  his  disciple,  to  live  the 
same  life  of  self-denial.  "  Then  said  Jesus  unto  his  disciples, 
If  any  man  will  come  after  me,  let  him  deny  himself,  and  take 
up  his  cross,  and  follow  me."  Now,  all  real  christians  follow 
the  example  and  obey  the  command  of  Christ,  in  a  greater  or 
less  degree.  Just  so  far  as  they  live  to  the  Lord,  and  just  so 
far  as  they  are  willing  to  die  to  the  Lord,  they  live  the  same 
life  of  self-denial  that  Christ  lived,  and  required  his  followers  to 
live.  They  mean  to  please  God,  as  Christ  pleased  him.  They 
mean  to  deny  themselves,  as  Christ  denied  himself.  As  he 
gave  up  every  thing  that  God  required  him  to  give  up,  so  they 
mean  to  give  up  every  thing  that  God  requires  them  to  give  up. 
As  he  submitted  to  every  evil  that  God  required  him  to  sub- 
mit to,  so  they  mean  to  submit  to  every  thing  of  a  self-denying 
nature  that  God  requires  them  by  his  word  or  providence  to 
submit  to.     If  they  live,  they  mean  to  live  for  God,  and  not  for 

vol.  in.  23 


178  SERMON     XIV. 

themselves.  If  they  die,  they  mean  to  die  for  God,  and  not  for 
themselves.  Such  constant  and  universal  self-denial  is  essen- 
tial to  a  christian  life. 

3.  If  christians  are  willing  to  live  and  to   die  to  the  Lord, 
then  they  live  much  happier  than  those  who  live  to  themselves. 
They  are  willing  to  be  what  God  has  made  them  to  be.     They 
are  willing  to  do  what   God  requires  them  to  do.     And  they 
are  willing  to  endure  all  the  evils  which  God  sends  upon  them. 
They  are  happy  in  prosperity  and  adversity,  rin  health  and 
sickness,  in  living  and  dying.     They  have  great  peace  while 
living  to  God,  and  nothing  can  destroy  it.     They  have  that 
peace  which  the  world  cannot  give,  and  which  the  world  can- 
not destroy.     But  those  who  live  to  themselves  have  no  solid 
and  permanent  peace.     They  are  not  pleased  to  be  what  God 
has  made  them  to  be.     They  are  not  pleased  to  do  what  God 
has  required  them  to  do.    And  they  are  not  pleased  to  suffer  what 
God  lays  upon  them.     They  are  unhappy  in  prosperity  and 
adversity,  in  health  and  sickness,  in  the  prospect  of  living  and 
in  the  prospect  of  dying.     The  whole  course  of  providence  is 
continually   operating   against  them,  by  exciting   groundless 
hopes  and  groundless  fears,  groundless  joys   and  groundless 
sorrows.     They  feel  that  anxiety  about  futurity,   which  im- 
bitters  all  the  good  and  evil  they  experience.     They  are  all 
their   life-time  subject  to   bondage,  through  fear  of  not  only 
losing  the  enjoyments  of  life,  but  life  itself,  and  of  suffering 
the  pains,  not  only  of  the  first,  but  of  the  second  death.     Now 
real  christians,  who  are  willing  to  live  and  to  die  unto  the  Lord, 
in  a  great  measure  escape  these  great  internal  evils,  which  uni- 
versally disturb,  and  often  destroy,  the  peace  and  happiness  of 
those   who  live  to  themselves.      They  are  internally  happy 
amidst  their  external  evils  and  burdens.     This  was  certainly 
the  case  of  the  primitive  christians.     The  apostle,  speaking  in 
their  name,  says,  "  As  dying,  and  behold  we  live ;  as  chastened, 
and  not  killed ;  as  sorrowful,  yet  always  rejoicing ;  as  having 
nothing,  and  yet  possessing  all  things."    While  they  were  fervent 
in  spirit,  serving  the   Lord,  they  rejoiced  in  hope,  and  were 
patient  in  tribulation ;  and  internally  happy,  while  externally 
miserable  and  wretched.     The  very  same  scenes,  and   objects, 
and  circumstances,  which   destroy  the  peace  and  happiness  of 
the  men  of  the  world,  who  live  to  themselves,  promote  the 
peace  and   happiness  of  christians,  who  live  and  die   to  the 
Lord,  and  who  take  him  for  their  supreme  portion.     So  that 
wisdom's  ways  are  ways  of  pleasantness,  and  all  her  paths  are 
peace,  whilst  the  way  of  transgressors  is  hard ;  and  those  who 
rob  God  of  the  love  and  service  which  he  desires  and  requires, 


LIVING     AND     DYING      UNTO     THE     LORD.  179 

in  order  to  promote  their  own  private,  selfish  happiness,  wrong 
their  own  souls,  and  expose  themselves  to  endless  ruin. 

4.  If  christians  are  willing  to  live  and  to  die  unto  the  Lord, 
in  the  manner  that  has  been  represented,  then  the  christian's 
life  is  an  exemplary  life.  It  is  just  such  a  life  as  rational  and 
dependent  creatures  ought  to  live  in  this  present  probationary- 
state.  So  far  as  christians  walk  worthy  of  their  high  and  holy 
vocation,  they  exhibit  an  example  that  all  men  ought  to  follow, 
and  know  that  they  ought  to  follow.  They  know,  that  they 
are  all  the  creatures  of  God,  who  has  made  them  for  himself, 
who  has  sent  his  Son  to  redeem  them  from  deserved  and  end- 
less destruction,  and  who  has  continually  loaded  them  with 
his  benefits.  And  they  know  that  these  things  bind  them  to 
the  love  and  service  of  God,  and  forbid  them  to  live  to  them- 
selves. They  know,  therefore,  that  christians  who  appear  to 
live  to  God,  and  are  willing  to  die  to  God,  set  them  an  exam- 
ple which  they  ought  to  approve  and  to  follow,  and  which 
continually  condemns  them  for  living  to  themselves.  The 
apostle  exhorts  men  to  follow  the  example  of  departed  chris- 
tians. "  Be  ye  followers  of  them,  who  through  faith  and 
patience  inherit  the  promises."  But  it  is  no  less  proper  for 
those  who  are  living  to  themselves,  to  reform,  and  follow  living 
christians,  who  appear  willing  both  to  live  and  to  die  unto  the 
Lord.  Those  who  live  with  living  christians  will  have  much 
to  answer  for,  if  they  do  not  follow  their  truly  christian  exam- 
ple. 

5.  If  christians  are  willing  to  live  and  to  die  unto  the  Lord, 
then  their  death,  though  a  gain  to  them,  is  a  loss  to  the  world. 
They  are  the  salt  of  the  earth  and  the  light  of  the  world,  and 
their  departure  out  of  it  tends  to  increase  moral  darkness  and 
corruption  among  men.  They  can  hardly  be  spared  in  any 
condition  or  stage  of  life.  The  world  need  both  their  exer- 
tions and  examples,  and  may  suffer  much  by  the  loss  of  them, 
though  in  some  cases  they  may  view  their  removal  as  a  favor. 
The  death  of  any  real  christian  in  any  place  is  a  melancholy 
event,  and  ought  to  be  lamented  ;  not  only  by  near  relatives 
and  friends,  but  by  all  who  know  that  the  godly  are  the  excel- 
lent of  the  earth,  and  the  instruments  which  God  employs  to 
promote  his  great  and  gracious  designs.  Many  seem  to  be 
willing  that  the  righteous  should  be  taken  away,  if  they  are 
only  willing  to  die  to  the  Lord ;  not  considering  that  they  may 
be  taken  away  from  the  evil  to  come,  when  they  may  most 
sensibly  feel  the  need  of  their  presence  and  assistance. 

6.  If  real  christians  are  willing  to  live  and  to  die  unto  the 
Lord,  then  they  are  willing  to  bury  their  christian  friends  who 
die  to  the  Lord,  whenever  they  are  called  to  the  trial.     Those, 


180  SERMON     XIV. 

and  those  only,  who  are  willing  to  bury  themselves,  are  willing 
to  bury  their  friends,  who  die  in  the  Lord.  They  are  willing 
to  go  where  their  christian  friends  are  gone.  They  believe  that 
they  are  gone  to  heaven,  and  they  are  willing  to  follow  when- 
ever they  are  called  to  follow  them.  Those  who  are  not  willing 
to  die  to  the  Lord  choose  to  stay  behind  and  lament  their 
death,  and  not  to  go  where  they  are  supposed  to  be.  When 
Christ  told  his  disciples  of  the  death  of  Lazarus,  "  Then  said 
Thomas  unto  his  fellow  disciples,  Let  us  also  go  that  we  may 
die  with  him."  This  was  the  natural  impulse  of  a  christian's 
heart  towards  a  dying  christian.  And  this  is  still  the  natural 
impulse  of  a  christian  heart  towards  a  dying  christian  friend. 
All  christians  must  be  willing  that  their  fellow  christians  should 
go,  where  they  are  willing  and  desirous  to  go  themselves. 
But  none  can  be  willing  that  their  friends  should  go  where  they 
dread  to  go  themselves.  Christians  feel  a  submission  under 
the  bereavement  of  christian  friends,  that  sinners  never  do  nor 
can  feel. 

This  subject  now  calls  upon  all  to  inquire  whether  they  are 
real  christians.  Have  they  ever  been  willing  to  live  to  God, 
and  to  be  his  dutiful  servants  ?  A  chil  dknows  whether  he  has 
been  dutiful  to  his  parents.  A  servant  knows  whether  he  has 
been  faithful  to  his  master.  "Why  then  cannot  a  creature  know 
whether  he  has  been  dutiful  to  his  Creator  ?  Have  you  then 
been  dutiful  to  your  Creator  ?  Have  you  been  willing  to  be 
his  creature,  and  to  live  in  obedience  to  his  commands,  and  in 
submission  to  his  government  ?  Have  you  been  willing  to  die 
to  him  ?  You  have  been  sick ;  how  have  you  felt  ?  You 
have  been  bereaved  of  christian  friends  ;  how  have  you  felt  ? 
This  question  it  concerns  all  to  answer ;  but  especially  the 
present  mourners.  They  are  numerous,  and  death  has  come 
very  near  to  some  of  you.  God  is  now  trying  your  hearts,  and 
gives  you  peculiar  opportunities  to  know  whether  they  are 
right  or  wrong  in  his  sight.  This  is  next  to  your  last  trial, 
when  you  must  die  to  yourselves,  or  to  God.  Are  you  pre- 
pared for  that  trial  ?  You  are,  if  prepared  for  the  present  trial ; 
but  not  otherwise.  Your  case  is  critical ;  your  duty  imperious. 
Be  still,  and  know  that  you  are  the  creatures  of  God,  and  be 
willing  to  be  so. 


SERMON   XV. 


DIVINE  PROVIDENCE  INCOMPREHENSIBLE. 

DEATH  OF  HON.  ALFRED  METCALF  :    FEBRUARY  27,  1820. 


Thy  -way  ia  in  the  sea,  and  thy  path  in  the  great  waters,  and  thy  footsteps  are 
not  known. — Psalm  lxxvii.  19. 

The  author  of  this  psalm  describes  his  troubles,  and  the  con- 
flicts of  his  mind  under  them.  He  represents  his  distress  to  be 
so  great,  that  he  could  neither  sleep  nor  speak.  At  first,  he 
murmured  and  repined,  and  called  the  kindness  and  compas- 
sion of  God  in  question.  But  he  soon  checked  himself  for  it, 
and  said :  "  This  is  my  infirmity ;  but  I  will  remember  the  years 
of  the  right  hand  of  the  Most  High."  And  when  he  reflected 
upon  the  marvellous  goodness  of  God  in  leading  his  people 
through  the  Red  sea,  by  the  hand  of  Moses  and  Aaron,  he  was 
convinced  of  the  absurdity  and  impiety  of  censuring  the  ways 
of  providence,  which  are  incomprehensible  by  mankind  in  this 
dark  and  imperfect  state.  This  he  acknowledges  before  God 
in  the  strongest  terms.  "  Thy  way  is  in  the  sea,  and  thy  path 
in  the  great  waters,  and  thy  footsteps  are  not  known."  The 
figure  here  is  taken  from  a  ship  in  the  sea,  whose  path  cannot 
be  traced  by  any  marks  it  leaves  behind.  So  God  is  unsearch- 
able in  the  ways  of  his  providence,  and  the  reasons  of  his  con- 
duct cannot  be  discovered  by  any  human  eye. 

The  truth  which  now  falls  under  our  consideration  is  this  : 
That  God  is  incomprehensible  in  the  ways  of  his  providence. 
I  shall, 

I.  Show  that  God  does  exercise  a  universal  providence  over 
the  world.     And, 

II.  That  he  is  incomprehensible  in  the  exercise  of  his  uni- 
versal providence. 


182 


SERMON     XV 


I.  I  am  to  show  that  God  does  exercise  a  universal  provi- 
dence over  the  world. 

By  the  providence  of  God,  we  are  to  understand  his  preserving 
and  governing  all  things ;  or,  as  we  have  always  been  taught, 
"  it  is  his  most  holy,  wise,  and  powerful  preserving  and  govern- 
ing all  his  creatures,  and  all  their  actions."  It  was  impossible 
for  God  in  creating  the  world,  to  give  it  an  independent  exist- 
.ence  or  the  power  of  self-preservation.  Independence  is  an 
incommunicable  attribute  of  the  Deity,  which  he  cannot  bestow 
upon  any  created  object.  Though  he  can  bring  both  rational 
and  irrational  objects  into  existence  out  of  nothing,  yet  he 
cannot  give  them  power  to  support  their  own  existence,  inde- 
pendently of  his  almighty  supporting  hand.  For  it  requires 
the  omnipotence,  omniscience,  and  omnipresence  of  God,  as 
much  to  preserve  the  world  in  existence,  as  to  give  it  existence 
at  first.  The  Preserver  of  the  world  must  know  all  things 
that  are  made ;  must  be  present  with  all  things  that  are  made, 
and  uphold  all  things  that  are  made ;  and  therefore,  none  but 
the  ever-present,  all-wise,  and  powerful  Creator  can  be  the  con- 
stant Preserver  of  the  world.  We  have  precisely  the  same 
evidence  from  the  light  of  nature  that  God  preserves,  as  that 
he  made  the  world.  God  knew,  when  he  created  the  world, 
that  he  could  not  put  it  out  of  his  own  hands  a  single  moment, 
without  destroying  it ;  for  he  knew  that  he  had  hung  the  earth 
upon  nothing  but  his  own  almighty,  supporting  hand.  God 
knew  when  he  created  all  things,  that  not  one  thing  would 
exist  any  longer  than  he  exerted  his  omnipotence  to  preserve 
its  existence  ;  and  that  if  he  designed  that  any  part  of  his 
rational  or  irrational  creation  should  exist  for  ever,  he  must 
constantly  and  eternally  exert  his  omniscient  eye  and  almighty 
arm  for  their  preservation.  To  human  appearance,  the  work 
of  preserving  the  world  is  a  vastly  greater  work  than  the  work 
of  creation  ;  for  God  finished  the  work  of  creation  in  six  days, 
but  he  will  not  finish  the.  work  of  preservation  to  all.  eternity. 
It  was  not  necessary  that  God  should  create  the  world  ;  but  it  is 
absolutely  necessary  that  he  should  preserve  it  for  ever,  in 
order  to  answer  the  ultimate  end  of  its  existence.  And  to  an- 
swer the  same  end,  it  is  no  less  necessary  that  God  should 
exercise  a  universal  government  over  the  world  he  has  created, 
and  constantly  preserves. 

No  material  object  can  move,  and  no  living  creature  can 
act,  without  the  constant  and  controlling  agency  of  him  who 
made  and  preserves  the  world.  God  can  no  more  give  inde- 
pendent motion  or  independent  activity  to  his  creatures,  than 
he  could  give  independent  existence  to  his  creatures.  They 
must  all  necessarily  live  and  move,  as  well  as  have  their  being 


PROVIDENCE     INCOMPREHENSIBLE.  183 

in  him.     The  light  of  nature  affords  us  the  same  evidence  that 
God  preserves  and  governs  all  things,  as  that  he  has  made  all 
things.     But  there  are  many  who  acknowledge  that  God  made 
the  world,  and  does  constantly  and  universally  preserve  it,  that 
yet  deny  that  his  governing  providence  is  universal.     Not  only 
deists,  but  even  christians,  deny  the  universality  of  divine  prov- 
idence.    They  suppose  that  God  governs  the  more  important 
objects  in  the  natural  world,  and  the  more  important  events  in 
the  moral  world,  but  takes  no  care  of  less  important  objects 
and  events,  which  they  deem  unworthy  of  his  care  and  atten- 
tion.    This  is  a  palpable  absurdity  ;  for  it  is  impossible  to  con- 
ceive that  God  should  oversee  and  govern  the  whole  world, 
and  not  oversee  and  govern  all  its  parts.     And  if  we  look  into 
the  Bible,  we  find  that  God  is  there  represented  as  causing  the 
regular  succession  of  day  and  night,  winter  and  summer,  seed- 
time and  harvest ;  as  causing  the  winds  to  blow,  and  the  rain 
to  fall ;  as  causing  health  and  sickness,  life   and   death,  pros- 
perity and  adversity ;  as  causing  joy  and  sorrow,  moral  good 
and  moral  evil ;  as  taking  care  of  the  beasts  of  the  field  and 
the  birds  of  the  air ;  as  governing  the  hearts  and  directing  the 
steps  of  every  individual  of  mankind ;  and  as  protecting  David 
from  the  paw  of  the  lion  and  the  bear,  and  the  javelin  of  Saul; 
preserving    Shadrach,   Meshach,   and   Abednego,  in  the  fiery 
furnace ;  Daniel  in  the  lions'  den ;  and  Jonah  in  the  whale's 
belly.     The  scripture  represents  God  as  preserving  and  gov- 
erning  every  creature  and  every  object,  whether  rational  or 
irrational,  whether  great  or  small,  and  whether  good  or  evil,  in 
every  part  of  his  extensive   dominions.     The  preserving  and 
governing  providence  of  God  extends  to  every  thing  that  he 
has  created.     A  sparrow  falls  not  to  the  ground  without  his 
notice  and  direction,  and  the  hairs  of  our  heads  are  all  num- 
bered.     God   suffers    nothing   to   take    place,    either    in    the 
natural  or  moral  world,  by  negligence  or  permission.     His 
providence  is  nothing  less  than  his  wise  and  powerful  govern- 
ing all  his  creatures  and  all  their  actions. 

I  now  proceed  to  show, 

II.  That  God  is  incomprehensible  in  the  exercise  of  his 
universal  providence.  This  will  appear  from  various  consider- 
ations.    And, 

1.  From  express  declarations  of  scripture.  The  text  declares 
that  his  way  is  in  the  sea,  his  path  in  the  mighty  waters,  and 
his  footsteps  are  not  known.  Zophar  demands,  "  Canst  thou 
by  searching  find  out  God  ?  canst  thou  find  out  the  Almighty 
unto  perfection  ?  It  is  as  high  as  heaven,  what  canst  thou  do  ? 
deeper  than  hell,  what  canst  thou  know  ? "  Elihu  puts  this 
solemn  question  to  Job,  "  Why  dost  thou  strive  against  him  ? 


184  SERMON     XV. 

for  he  giveth  not  account  of  any  of  his  matters."  Solomon 
says,  "  Boast  not  thyself  of  to-morrow ;  for  thou  knowest  not 
what  a  day  may  bring  forth."  Christ  says  to  his  apostles,  "  It 
is  not  for  you  to  know  the  times  or  the  seasons  which  the 
Father  hath  put  in  his  own  power."  The  wise  man  says,  "  He 
hath  made  every  thing  beautiful  in  his  time  :  also  he  hath  set 
the  world  in  their  heart,  so  that  no  man  can  find  out  the  work 
that  God  maketh  from  the  beginning  to  the  end."  Again  he 
says,  "  Then  I  beheld  all  the  work  of  God,  that  no  man  can 
find  out  the  work  that  is  done  under  the  sun :  because  though 
a  man  labor  to  seek  it  out,  yet  shall  he  not  find  it ;  yea,  farther, 
though  a  wise  man  think  to  know  it,  yet  shall  he  not  be  able  to 
find  it  out."  And  the  apostle  exclaims,  in  the  view  of  the  divine 
incomprehensibility,  "  O  the  depth  of  the  riches  both  of  the 
wisdom  and  knowledge  of  God!  how  unsearchable  are  his 
judgments,  and  his  ways  past  finding  out!"  These  declara- 
tions of  scripture  are  perfectly  agreeable  to  our  natural  concep- 
tions of  our  Creator ;  for  it  is  as  impossible  for  us  to  know  the 
reasons  why  he  preserves  and  governs  us  as  he  does,  as  to 
know  why  he  has  made  us  what  Ave  are.  No  intelligent  crea- 
tures in  the  universe  can  know  why  God  has  made  them  as 
they  are,  unless  he  pleases  to  inform  them ;  nor  can  they  know 
why  he  governs  them  as  he  does,  unless  he  pleases  to  inform 
them.  And  he  has  told  us  in  his  word,  that  "  he  giveth  not 
account  of  any  of  his  matters."  And  we  have  good  ground  to 
believe  that  he  never  will  make  known  the  reasons  of  his  con- 
duct in  creation  and  providence,  until  the  great  and  last  day. 
Then  Christ  assures  us  that  we  shall  know  what  we  know  not 
now.  God  is  doubtless  as  incomprehensible  in  the  dispen- 
sations of  his  providence  towards  angels,  as  he  is  in  the  dis- 
pensations of  his  providence  towards  mankind  in  this  world. 
As  God  made  the  world,  in  a  manner,  above  the  comprehension 
of  all  his  intelligent  creatures,  so  he  has  a  right  to  govern  it 
and  does  govern  it,  in  a  manner  above  their  comprehension. 

2.  It  appears  to  be  a  dictate  of  reason,  that  God  is  incom- 
prehensible in  the  exercise  of  his  universal  providence.  Rea- 
son and  scripture  both  teach  us,  that  God  governs  all  things 
systematically.  He  formed,  as  a  wise  agent,  the  whole  plan 
of  his  conduct,  before  he  began  to  create  any  material  or  im- 
material object.  His  universal  providence,  therefore,  is  only 
carrying  into  execution  his  original  comprehensive,  consis- 
tent, and  infinitely  wise  and  benevolent  design.  Accord- 
ingly, the  apostle  expressly  asserts,  that  "  God  worketh  all 
things  after  the  counsel  of  his  own  will."  His  eternal  pur- 
pose comprised  all  created  beings,  objects  and  events,  and 
bound  them   together  in  one  uniform,  harmonious,  and  per- 


PROVIDENCE     INCOMPREHENSIBLE.  185 

fectly  connected  system;  and  this  system  he  governs  syste- 
matically, or  Just  as  he  originally  intended  to  govern  it. 
There  never  has  been,  and  never  will  be,  one  unconnected 
creature,  object,  or  event,  in  any  part  of  the  universe,  or  in  any 
period  of  duration.  All  things  that  ever  have  existed,  or  ever 
will  exist,  are  constituent  parts  of  one  and  the  same  great  and 
perfect  system.  God  intuitively  and  constantly  sees  the  whole 
of  this  great  and  complicated  system,  and  governs  every  parti- 
cle and  part  of  it  in  connection  and  conformity  with  the  whole. 
He  never  suffers  one  link  in  this  chain  to  be  broken,  nor  one 
wheel  in  this  machine  to  move  slower  or  faster,  or  in  any  other 
direction,  than  he  always  intended.  He  governs  all  objects 
from  the  greatest  to  the  smallest,  and  all  creatures  from  the 
highest  to  the  lowest ;  not  as  distinct  and  separate  individuals, 
but  as  connected  and  constituent  parts  of  his  immense  crea- 
tion. Every  dispensation  of  his  universal  providence,  which 
is  thus  systematically  administered  towards  any  individual  of 
mankind,  may  sensibly  and  deeply  affect  thousands  and  mil- 
lions more.  We  know  that  this  has  been  the  case  in  times 
past.  His  dispensations  towards  Abraham,  Isaac,  Jacob,  and 
Joseph,  had  a  great  and  extensive  influence  upon  their  friends, 
their  nation,  and  other  nations  for  ages,  and  ages  afterwards ; 
and  that  influence  still  continues,  and  will  continue  to  the  end 
of  the  world.  As  God  treated  those  eminent  men  systemati- 
cally, so  he  treats  every  individual  of  the  human  race  system- 
atically. He  always  acts,  in  the  dispensations  of  his  provi- 
dence, from  reasons  drawn  from  the  greatest  good  of  the  whole 
intelligent  system.  Now  if  God  always  acts  from  these  rea- 
sons, it  is  certain,  to  a  demonstration,  that  he  might,  appear 
incomprehensible  in  all  the  dispensations  of  his  providence,  to 
all  his  intelligent  creatures  ;  for  they  cannot  comprehend  these 
reasons  without  comprehending  his  whole  system,  and  they 
cannot  comprehend  his  whole  system  without  possessing  the 
same  infinite  wisdom  that  formed  it.  Though  God  always 
has  wise  and  good  reasons  for  all  the  dispensations  of  his 
providence  towards  kingdoms  and  nations,  and  smaller  socie- 
ties and  individuals,  yet  no  human  wisdom  can  discover  any 
of  his  wise  and  good  reasons  which  he  has  not  been  pleased 
to  reveal.  For  as  the  heavens  are  higher  than  the  earth,  so 
are  his  ways  higher  than  our  ways,  and  his  thoughts  higher 
than  our  thoughts.  He  has  not  told  us  why  he  converts  one 
man  and  not  another  ;  why  he  sends  the  gospel  to  one  nation 
and  not  to  another ;  why  he  sends  the  sword  to  one  kingdom 
and  not  to  another ;  why  he  sends  the  pestilence  to  one  city 
and  not  to  another ;  why  he  sends  sickness  to  one  family  and 
not  to  another ;  why  he  prolongs  one  person's  life  and  shortens 
vol.  in.  24 


186  SERMON     XV. 

another's  ;  or  why  he  treats  almost  every  individual  so  differently 
at  different  times  and  in  different  respects.  In  these  and  ten 
thousand  similar  cases,  the  reasons  of  his  conduct  are  past 
finding  out,  because  they  are  derived  from  his  supreme  regard 
to  the  highest  good  of  the  whole  universe,  which  is  an  object 
too  large  for  any  created  beings  to  comprehend.  It  is  the 
plain  dictate  of  reason,  that  God  is  necessarily  incomprehensi- 
ble, both  in  forming  his  original  purpose,  and  in  carrying  that 
purpose  into  execution  in  the  course  of  his  universal  provi- 
dence. As  all  the  motions  in  a  watch  originate  from  the  main- 
spring, so  all  the  reasons  of  God's  conduct,  in  preserving  and 
governing  the  world,  originate  from  his  ultimate  design  in 
creation,  which  is  too  great,  too  wise,  and  too  good,  for  any 
created  being  to  grasp,  and  therefore  must  necessarily  and 
for  ever  remain  incomprehensible.     I  may  add, 

3.  That  this  appears,  not  only  from  scripture  and  reason,  but 
from  fact.  The  ways  of  providence  have  always  been  found 
to  be  unsearchable,  by  all  intelligent  creatures.  The  angels, 
who  are  the  greatest,  the  wisest  and  best  of  created  beings,  and 
who  have  been  looking  into,  and  scrutinizing  the  ways  of 
providence  for  several  thousand  years,  are  still  but  beginning  to 
learn  what  they  will  never  fully  comprehend.  And  if  the 
inhabitants  of  heaven  have  never  been  able  to  comprehend 
the  mysteries  of  providence,  we  may  safely  conclude  that  the 
inhabitants  of  this  lower  world  have  never  been  able  to  do  it. 
Mankind  have  always  had  strong  desires  to  pry  into  the  designs 
of  God,  and  especially  into  his  designs  in  his  conduct  toward 
themselves.  When  he  has  sorely  afflicted  them,  they  have 
anxiously  desired  to  know  the  reasons  of  his  treating  them 
with  peculiar  severity.  Job  wanted  to  know  why  God  set 
him  as  a  mark,  and  pointed  the  arrows  of  his  wrath  against 
him ;  but  neither  he  nor  his  friends  could  discover  the  reasons 
of  the  divine  conduct  towards  him.  Jacob  entirely  miscon- 
strued God's  designs  in  the  complicated  evils  he  brought  upon 
him.  When  he  said,  "  all  these  things  are  against  me,"  and  will 
bring  down  my  gray  hairs  to  the  grave,  God  wras  then  seeking 
to  promote  his  personal  happiness,  both  in  time  and  eternity. 
David  could  not  discover  the  reasons  why  God  treated  the 
wacked  so  much  better  than  the  righteous,  in  this  life.  And 
the  prophet  Jeremiah  acknowledged  his  ignorance  upon  this 
subject,  and  very  submissively  desired  God  to  explain  it. 
"  Righteous  art  thou,  O  Lord,  when  I  plead  with  thee  ;  yet  let 
me  talk  with  thee  of  thy  judgments  :  wherefore  doth  the  way 
of  the  wicked  prosper  ?  wherefore  are  all  they  happy  that  deal 
very  treacherously  ?  "  The  godly  have  always  been  unable  to 
explain  the  reasons  of  the  superior  prosperity  of  the  ungodly. 
The  whole  world  are  still  in  the  dark  respecting  the  good  and 


PROVIDENCE     INCOMPREHENSIBLE.  187 

evil  that  fall  to  the  lot  of  the  whole  human  family.  The  expe- 
rience of  all  men  in  all  situations  of  life  plainly  teaches  them, 
that  they  cannot  comprehend  the  ways  of  providence.  There 
is  scarcely  a  day  passes,  but  every  person  sees  something  in 
respect  to  himself,  or  in  respect  to  others,  which  excites  his 
admiration,  and  surpasses  his  comprehension.  So  that  scrip- 
ture, and  reason,  and  universal  experience,  concur  to  prove, 
that  God  governs  the  world  incomprehensibly ;  and  that  his 
way  is  in  the  sea,  and  his  path  in  the  great  waters,  and  his 
footsteps  are  not  and  cannot  be  known. 

IMPROVEMENT. 

1.  If  God  be  incomprehensible  in  the  government  of  the 
world,  then  this  is  a  complete  answer  to  all  the  objections  that 
have  ever  been  made  against  his  universal  providence.  It  is 
extremely  absurd  for  any  of  the  creatures  of  God  to  complain 
of  his  making,  preserving  and  governing  them,  as  he  has  done. 
For  he  has  created,  preserved  and  governed  them  according  to 
the  counsel  of  his  own  will,  or  his  eternal  purpose,  which  was 
founded  in  infinite  wisdom  and  goodness.  He  has  always 
treated  them,  in  all  respects,  as  well  as  infinite  wisdom  and 
goodness  could  treat  them.  And  surely  there  never  has  been 
any  good  ground  to  object  against  such  treatment  as  this.  But 
ever  since  the  first  apostacy,  all  mankind  have  been  continually 
complaining  of  God,  and  saying,  in  their  hearts  at  least,  that 
the  ways  of  the  Lord  are  not  equal.  They  have  complained 
that  he  ever  suffered  sin  and  misery  to  come  into  the  world  ; 
that  he  has  suffered  these  evils  to  prevail  so  much  in  the  world ; 
and  that  he  does  more  for  one  than  for  another,  and  too  little  for 
all.  But  who,  in  the  whole  circle  of  creation,  "  hath  known  the 
mind  of  the  Lord  ?  or  who  hath  been  his  counsellor  ?  "  It  is 
as  absurd  for  the  highest  as  for  the  lowest  of  his  creatures,  to 
call  the  wisdom  or  goodness  of  his  providence  in  question, 
without  knowing  the  reasons  of  his  conduct,  which  they  cannot, 
possibly  know.  His  absolute  incomprehensibility  demonstrates 
that  all  their  objections  are  founded  in  profound  ignorance. 
If  they  knew  all  the  reasons  of  God's  conduct,  they  might  be 
allowed  to  examine  the  ways  of  his  providence  ;  but  to  pre- 
sume to  examine  and  censure  them,  without  knowing  the 
infinitely  wise  and  holy  reasons  upon  which  they  are  founded, 
is  criminal  folly  and  presumption.  The  incomprehensibility  of 
God  not  only  allows  but  obliges  God  to  act  as  an  absolute 
sovereign  in  governing  the  world.  He  always  sees  greater  and 
better  reasons  for  treating  every  one  of  mankind  in  the  manner 
he  does,  than  any  which  creatures  can  see  for  his  not  treating  him 


188  SERMON     XV. 

so  ;  and  therefore  he  is  under  moral  obligations  to  act  agreea- 
bly to  his  own  perfect  wisdom  and  goodness,  rather  than  to  act 
agreeably  to  the  ignorance  or  imperfect  wisdom  and  goodness 
of  any  of  his  creatures.  It  is  at  first  view  extremely  absurd 
and  criminal  for  any  of  mankind  to  feel  or  express  a  single 
objection  or  complaint  against  the  perfectly  wise,  and  holy  and 
incomprehensible  providence  of  God.  Paul's  answer  to  a 
particular  objection  of  a  particular  objector,  is  sufficient  to 
silence  every  objection  that  ever  has  been  or  can  be  made 
against  divine  providence.  "  Who  art  thou,  O  man,  that  re- 
pliest  against  God  ?  " 

2.  If  God  be  incomprehensible  in  his  providence,  then  it  is 
as  difficult  for  mankind  to  know  why  he  bestows  favors  upon 
them,  as  why  he  takes  them  away.  God  is  continually  filling 
the  earth  with  his  goodness,  and  bestowing  ten  thousand  favors 
upon  the  children  of  men.  But  he  bestows  his  favors  upon 
different  persons  for  very  different  reasons,  which  none  of  them 
can  comprehend.  While  he  sends  prosperity  to  some,  for  their 
temporal,  spiritual  and  eternal  benefit,  he  sends  prosperity  to 
others  to  destroy  them.  Though  God  always  has  wise  and 
good  reasons  for  dispensing  the  blessings  of  providence,  yet 
those  who  have  the  largest  share  of  these  blessings  do  not 
know  the  reasons  why  God  bestows  them  upon  them,  and 
denies  them  to  others.  God  both  gives  and  takes  away  sys- 
tematically, and  his  reasons  for  both  originate  from  his  supreme 
regard  to  the  good  of  the  whole  of  his  intelligent  creation,  and 
not  from  any  partiality  he  feels  towards  one  person  rather  than 
another.  He  is  no  respecter  of  persons  in  giving,  denying,  or 
taking  away  favors.  He  may  give  in  mercy,  or  take  away  in 
mercy ;  or  he  may  give  in  judgment,  or  take  away  in  judgment. 
And  in  all  these  cases,  he  has  equally  wise  and  good  reasons 
for  his  conduct ;  but  they  are  reasons  derived  from  a  source 
which  the  subjects  of  his  favors  and  frowns  cannot  compre- 
hend. Solomon  considered,  understood  and  declared  all  this  : 
"  That  the  righteous,  and  the  wise,  and  their  works,  are  in  the 
hand  of  God :  no  man  knoweth  either  love  or  hatred  by  all 
that  is  before  them.  All  things  come  alike  to  all :  there  is  one 
event  to  the  righteous  and  to  the  wicked."  Mankind  are  so 
fond  of  receiving  good  at  the  hand  of  God,  that  they  seldom 
inquire  why  he  bestows  good  upon  them  ;  but  they  are  so 
reluctant  to  receive  evil  at  the  hand  of  God,  that  they  are  very 
anxious  to  know  why  he  visits  them  with  evil.  It  as  much 
concerns  them,  however,  to  inquire  why  he  bestows,  as  why  he 
takes  away  favors.  For  the  reasons  of  God's  conduct  in  both 
cases  may  be  the  same.  So  Job  thought  and  felt ;  and  said, 
"  The  Lord  gave,  and  the  Lord  hath  taken   away  ;  blessed  be 


PROVIDENCE     INCOMPREHENSIBLE.  189 

the  name  of  the  Lord."  And  when  he  was  rebuked  for  saying 
this,  he  replied,  "  Shall  we  receive  good  at  the  hand  of  the 
Lord,  and  shall  we  not  receive  evil  ?  "  With  respect  to  the 
same  person,  God  has  the  same  reasons  for  giving  and  for 
taking  away.  "When  he  gives  in  mercy,  he  takes  away  in 
mercy ;  and  when  he  gives  in  judgment,  he  takes  away  in 
judgment.  God  is  as  incomprehensible  in  dispensing  good,  as 
in  dispensing  evil  to  mankind ;  and  with  respect  to  others,  we 
never  know  whether  God  loves  or  hates  them,  merely  by  the 
dispensations  of  his  providence  towards  them  ;  and  with 
respect  to  ourselves,  we  never  know  whether  he  loves  or  hates 
us,  merely  by  the  favors  he  gives,  or  denies,  or  takes  away 
from  us.  But  mankind  are  extremely  apt  to  think,  that  pros- 
perity and  adversity  are  peculiar  marks  of  God's  love  and 
hatred  towards  themselves  and  others.  So  Job's  friends  thought 
of  God's  providential  dealings  towards  him.  So  those  thought, 
who  saw  the  viper  fasten  on  Paul's  hand.  So  those  thought, 
who  told  Christ  of  the  Gallileans,  whose  blood  Pilate  mingled 
with  their  sacrifices.  And  so  all  men  are  apt  to  think  of  God's 
providential  dealing  towards  themselves.  But  this  is  a  great 
and  dangerous  error,  because  God  dispenses  good  and  evil  in 
this  world,  not  to  distinguish  his  friends  from  his  enemies,  but 
to  promote  the  highest  good  of  the  whole  family  of  heaven  and 
earth.  And  upon  this  ground,  he  has  generally  bestowed  as 
great  temporal  favors  upon  the  worst  of  mankind,  as  upon  the 
best ;  and  inflicted  as  great  evils  upon  the  best,  as  upon  the 
worst.  He  is  therefore  as  incomprehensible  in  the-  smiles  as  in 
the  frowns  of  his  providence.  His  reasons  in  both  are  absolutely 
unsearchable  ;  and  will  remain  so,  until  the  revelation  of  his. righ- 
teous judgment,  and  the  reasons  of  the  dispensations  of  his  prov- 
idence are  unfolded  to  the  view  and  apprehension  of  all  his 
intelligent  creatures. 

3.  If  God  be  incomprehensible,  in  all  the  ways  of  his  provi- 
dence, then  all  the  dispensations  of  his  providence  towards 
mankind  are  proper  trials.  They  never  know  his  reasons  for 
sending  either  prosperity  or  adversity ;  and  therefore  both  pros- 
perity and  adversity  are  proper  and  equal  trials  whether  they 
will  submit  to  his  absolute  sovereignty.  For  aught  they  know, 
both  his  mercies  and  his  frowns  may  be  in  judgment ;  and 
both  equally  try  their  understandings  and  hearts.  Every  dis- 
pensation of  providence  tries  their  understandings,  whether 
they  are  willing  to  submit  their  wisdom  to  his,  or  their  reasons 
to  his  reasons,  which  they  are  incapable  of  comprehending. 
They  are  extremely  apt  to  lean  to  their  own  understandings, 
and  to  imagine  that  they  know  how  God  should  treat  them 
better  than  he  knows.     They  are  continually  calling  in  ques- 


190  SERMON     XV. 

lion  the  wisdom  of  God  in  the  dispensations  of  his  providence 
towards  themselves  and  others.  They  imagine  they  see  great 
and  numerous  errors  in  his  universal  government,  and  often 
stand  and  contend  with  their  Maker  about  the  wisdom  and 
rectitude  of  his  providence.  And  when  they  cannot  dispute 
the  wisdom,  they  will  dispute  the  goodness  of  his  conduct. 
They  trust  in  their  own  hearts,  as  well  as  lean  to  their  own  un- 
derstandings. They  would  persuade  themselves,  that  if  God 
were  as  kind,  benevolent  and  compassionate  as  they  are,  he 
would  not  send  either  mercies  or  afflictions  in  judgment. 
Their  selfish  hearts  rise  against  his  benevolent  heart,  and  their 
partial  goodness  against  his  impartial  and  universal  goodness. 
They  would  regard  the  good  of  one  individual  more  than  the 
good  of  the  whole  universe.  Now  it  is  easy  to  see  that  while 
God  in  the  dispensations  of  his  providence  regards  the  good  of 
all  more  than  the  good  of  any  individual  of  his  creatures,  he 
continually  counteracts  the  imperfect  wisdom  and  imperfect 
goodness  of  mankind ;  which  is  a  constant  trial,  whether  they 
will  submit  their  understandings  to  his  understanding,  and 
their  hearts  to  his  heart.  His  bestowing  good  is  as  great  a  trial 
to  them  as  his  inflicting  evil.  They  are  continually  complain- 
ing of  his  treating  one  person  better  than  another,  and  lavish- 
ing his  favors  upon  the  most  apparently  unworthy  objects. 
God  knows  that  all  these  things  are  trials  to  mankind ;  but  he 
knows  that  his  incomprehensible  wisdom  and  goodness  require 
him  to  try  all  the  children  of  men  by  every  dispensation  of  his 
providence. 

4.  If  God  be  incomprehensible  in  his  ways  of  providence, 
then  there  is  the  same  ground  of  submission  under  heavy,  as 
under  light  afflictions.  No  affliction  for  the  present  is  joyous, 
but  grievous.  God  never  requires  men  to  submit  to  any  natu- 
ral evils  or  afflictions  in  themselves  considered.  He  hates  all 
natural  evil  as  really  as  moral  evil,  and  therefore  never  afflicts 
willingly,  or  grieves  the  children  of  men.  He  takes  no  pleas- 
ure in  their  pain,  and  he  never  requires  them  to  take  pleasure 
in  pain  itself,  which  is  naturally  impossible.  But  he  does 
require  them  to  submit  to  him,  in  all  the  pains  and  calamities 
which  he  inflicts  upon  them,  because  he  always  has  wise  and 
good  reasons  for  every  natural  evil  he  inflicts  upon  them.  He 
has  as  wise  and  good  reasons  for  trying  them  with  heavy,  as 
with  light  afflictions  ;  and  therefore  they  have  the  same  ground 
of  submission  under  the  heaviest,  as  under  the  lightest  trials. 
They  ought  to  bow  their  understandings  to  his  understanding, 
and  their  hearts  to  his  heart,  under  every  trial.  They  are  under 
the  same  obligation  to  submit  to  God,  when  he  takes  away  all 
their  earthly  blessings,  as  when  he  takes  away  only  a  part. 


PROVIDENCE     INCOMPREHENSIBLE.  191 

Job  viewed  himself  as  entirely  stripped,  and  was  entirely  sub- 
missive. "  Naked  came  I  out  of  my  mother's  womb,  and 
naked  shall  I  return  thither.  The  Lord  gave,  and  the  Lord 
hath  taken  away :  blessed  be  the  name  of  the  Lord."  God 
never  inflicts  any  evils  upon  mankind  inadvertently,  or  unin- 
tentionally. He  always  sends  afflictions  in  exact  weight  and 
measure,  and  means  to  give  them  all  the  pains  and  sorrows 
which  they  actually  feel  under  his  afflictive  hand.  And  though 
he  does  not  require  them  not  to  feel  his  heavy  hand,  yet  he 
does  require  them  to  bow  their  understandings  to  his,  and  their 
wills  to  his,  and  cordially  approve  of  his  wise  and  good  rea- 
sons for  acting,  which  they  cannot  at  present  comprehend. 
The  heavier  afflictions  are,  the  more  they  display  both  the 
incomprehensible  wisdom  and  goodness  of  God.  This  wis- 
dom and  goodness  never  shine  brighter  than  when  they  surpass 
and  counteract  the  wisdom  and  goodness  of  this  world.  In 
great  afflictions,  God  appears  greater,  wiser,  and  better  than 
man.  It  is,  therefore,  really  easier  to  exercise  true  submission, 
under  heavy,  than  under  light  afflictions,  and  it  is  highly  prob- 
able that  mankind  do  more  frequently  and  sincerely  submit  to 
heavy,  than  to  light  trials.  And  consequently,  they  must  be 
more  inexcusable,  if  they  refuse  to  be  comforted  under  heavy, 
than  under  light  affliction. 

5.  If  the  ways  of  providence  are  incomprehensible,  then  all 
things  in  this  world  are  suited  to  make  all  men  religious.  God 
carries  them  all  in  his  holy  and  sovereign  hand,  and  is  practi- 
cally speaking  to  them  every  day  and  every  moment.  Every 
object  they  see,  every  good  they  enjoy,  and  every  evil  they 
suffer,  concur  to  teach  them  their  absolute  dependence  upon 
God,  and  their  constant  and  indispensable  duty  to  regard  the 
operations  of  his  hand,  and  the  operations  of  their  hearts  un- 
der it.  The  blessings  he  gives,  and  the  blessings  he  takes 
away,  call  upon  them  to  bless  his  holy  name.  His  providence 
is  a  plain  and  intelligible  comment  upon  his  word.  They 
may  every  day  read  his  supremacy  and  their  dependence,  in 
his  providence,  as  plainly  as  in  his  word.  They  may  almost 
every  day  read  their  frailty  and  mortality  in  his  providence,  as 
plainly  as  in  his  word.  They  may  continually  read  the  vanity 
and  uncertainty  of  all  earthly  good  as  plainly  in  his  provi- 
dence, as  in  his  word.  And  they  may  continually  read  the 
importance  of  their  securing  the  love,  the  presence,  the  assist- 
ance, and  the  enjoyment,  of  God,  in  his  providence,  as  plainly 
as  in  his  word.  If,  therefore,  any  do  not  see,  love,  obey,  and 
enjoy  God,  under  his  instructive  providence,  they  are  alto- 
gether criminal  and  inexcusable,  and  constantly  exposed  to  be 


192  SERMON     XV. 

destroyed  by  their  prosperity,  and  the  innumerable  blessings 
God  is  constantly  pouring  into  their  bosoms. 

6.  If  God  is  incomprehensible  in  his  providence,  then  it  is 
easy  to  see  how  all  things  will  certainly  work  together  for 
good  to  them  who  love  him.  Infinite  wisdom  and  infinite 
goodness  can  order  things,  so  as  to  bring  light  out  of  darkness, 
good  out  of  evil,  and  joy  out  of  sorrow.  And  those  who 
know  that  they  love  God,  may  know  that  all  the  evils  and  fiery 
trials  they  are  called  to  experience,  shall  ultimately  terminate 
as  Jacob's,  and  Joseph's,  and  Job's  troubles  did.  They  will 
all  be  the  means  of  their  future  and  eternal  benefit.  To  this 
source  of  consolation  let  me  now  turn  the  attention  of  those 
who  appear  as  mourners  this  day.  The  father  and  his  family 
are  called  to  experience  a  heavy  and  sore  bereavement.  God 
has  taken  away  from  them  an  amiable  son  and  brother.  But 
they  have  reason  to  be  thankful  that  God  spared  him  so  long, 
and  raised  him  to  a  station  of  so  much  dignity  and  usefulness. 
Judge  Metcalf  was  undoubtedly  a  useful  man  where  he  lived,* 
and  as  long  as  he  lived.  But  God  has  answered  his  own  pur- 
poses by  both  his  life  and  death,  and  by  the  afflictions  which 
have  flowed  and  will  flow  from  his  premature  decease  in  the 
midst  of  his  days.  The  duty  and  the  happiness  of  his  bereaved 
friends  are  now  inseparately  connected.  Their  duty  is  to  be 
still,  and  know  that  the  Lord  is  God,  and  their  happiness  must 
flow  from  this  only  source  of  consolation.  God  has  done 
right,  and  if  they  only  feel  right  under  his  unsearchable  provi- 
dence, they  will  always  have  ground  to  bless  God  for  giving 
and  taking  away  the  dear  object  of  their  affection.  This  in- 
stance of  mortality  in  connection  with  the  late  instances  of 
mortality  call  aloud  upon  persons  of  every  age,  character,  and 
station,  to  prepare  for  their  great  and  last  change. 

*  Natchez,  Miss. 


SERMON    XVI. 


WISDOM  OF  HEARING  THE  VOICE  OF  AFFLICTION. 

MARCH  5,  1820. 


The  Lord's  voice  crieth  unto  the  city,  and  the  man  of  -wisdom  shall  see  thy  name  : 
hear  ye  the  rod,  and  who  hath  appointed  it.  — Micah,  vi.  9. 

Jerusalem  was  the  capital  of  Judea.  To  that  city  God 
directed  the  tribes  of  Israel  to  repair  for  his  public  worship. 
There  his  sacred  oracles  were  deposited,  read,  explained,  and 
inculcated.  There  every  species  of  religious  instruction  was 
given  from  Sabbath  to  Sabbath.  The  inhabitants  of  Jerusalem 
were  laid  under  the  strongest  obligations  of  obedience  to  all 
the  divine  commands ;  and,  consequently,  when  they  were 
disobedient,  God  usually  sent  his  prophets  to  reprove  them, 
and  warn  them  of  their  danger  of  falling  under  the  tokens  of  the 
divine  displeasure,  and  through  them,  to  reprove  and  warn  the 
whole  nation.  Accordingly,  the  prophet  Micah  was  sent  to  the 
sinners  in  Zion,  to  urge  upon  them  the  duty  and  importance  of 
hearing  the  voice  of  God  speaking  to  them  by  the  rod  of  his 
wrath.  This  message  the  prophet  delivers  in  the  words  of  the 
text.  "  The  Lord's  voice  crieth  unto  the  city,  and  the  man  of 
wisdom  shall  see  thy  name :  hear  ye  the  rod,  and  who  hath 
appointed  it."  Though  these  words  are  highly  figurative,  yet 
they  suggest  several  things  which  are  worthy  of  particular  and 
serious  consideration. 

I.  That  God  appoints  every  affliction  that  men  experience. 

II.  That  every  affliction  has  an  instructive  voice. 

III.  That  it  is  a  point  of  wisdom  to  hear  the  instructive 
voice  of  affliction. 

I.  I  am  to  show  that  God  appoints  every  affliction  that  men 
vol.  in.  25 


194  SERMON     XVI. 

experience.  Though  man  is  born  to  trouble,  as  the  sparks  fly 
upward,  yet  affliction  cometh  not  forth  of  the  dust,  neither 
doth  trouble  spring  out  of  the  ground.  God  takes  care  of 
every  one  of  mankind  from  the  cradle  to  the  grave,  and  never 
suffers  any  affliction  to  fall  upon  them  by  accident,  or  blind, 
unmeaning  chance.  Though  he  afflicts  every  one,  yet  he  does 
not  afflict  willingly,  nor  grieve  the  children  of  men.  It  is  only 
if  need  be,  that  he  afflicts  them ;  and  when  he  afflicts  them,  he 
orders  the  time,  the  place,  the  circumstances,  the  nature,  and 
the  degree,  of  every  affliction,  according  to  his  original  and 
eternal  purpose,  which  he  formed  in  unerring  wisdom  and 
perfect  goodness.  He  always  acts  agreeably  to  the  counsel  of 
his  own  will,  in  every  evil  he  inflicts,  as  well  as  in  every  good 
he  bestows.  He  claims  the  right  of  acting  as  a  sovereign,  in 
dispensing  both  good  and  evil  to  mankind.  "  I  am  the  Lord, 
and  there  is  none  else.  I  form  the  light  and  create  darkness  : 
I  make  peace,  and  create  evil.  I  the  Lord  do  all  these  things." 
Hence  the  prophet  asks,  "  Shall  there  be  evil  in  a  city,  and  the 
Lord  hath  not  done  it  ?  "  All  the  afflictions,  and  sorrows  and 
sufferings  of  Christ,  were  brought  upon  him,  according  to  the 
eternal  appointment  of  God.  This  the  evangelist  expressly 
asserts.  "  For  of  a  truth,  against  thy  holy  child  Jesus,  whom 
thou  hast  anointed,  both  Herod  and  Pontius  Pilate,  with  the 
Gentiles,  and  the  people  of  Israel,  were  gathered  together,  for 
to  do  whatsoever  thy  hand  and  thy  counsel  determined  before 
to  be  done."  Under  the  Old  Testament,  God  often  foretold 
the  afflictions  and  calamities  which  he  was  about  to  bring  upon 
mankind,  which  implies  that  they  were  fore-appointed ;  for  they 
could  not  have  been  foretold,  unless  they  were  fore-determined. 
God's  hand,  which  wields  the  rod  of  his  wrath,  is  always 
guided  by  his  unerring  and  pre-determinate  counsel.  He 
never  strikes  any  person  but  whom  he  pre-determined  to  strike, 
nor  inflicts  a  heavier  wound  than  he  pre-determined  to  give. 
He  measures  the  tears  and  weighs  the  sorrows  of  the  afflicted, 
before  he  afflicts  them.  Though  God  does  not,  at  this  day, 
foretel  any  afflictions  or  calamities  which  he  brings  upon  a 
kingdom,  or  nation,  or  city,  or  family,  or  any  particular  person, 
yet  we  have  sufficient  evidence  that  every  affliction,  which  we 
either  see  or  feel,  is  a  stroke  of  his  rod,  which  is  always  guided 
by  his  unerring  and  pre-determinate  counsel.  This  is  not  only 
a  plain  and  important,  but  a  practical  truth  ;  and  lays  the  only 
solid  foundation  for  support  and  consolation  under  all  the 
afflictions  we  are  called  to  endure,  in  this  present  evil  world. 

I  now  proceed  to  show, 

II.  That  every  affliction  has  an  instructive  voice.  This  is 
plainly   intimated   by  the   figurative   expression   in   the    text. 


AFFLICTION.  195 

"  Hear  ye  the  rod  and  who  hath  appointed  it."  God  would 
not  call  upon  men  to  hear  the  voice  of  his  rod,  if  his  rod  had 
no  voice.  Men  often  speak  as  plainly  by  what  they  do,  as 
by  what  they  say.  And  God  often  speaks  as  plainly  by  his 
rod,  as  by  his  word.  God  speaks  as  plainly,  as  significantly,  and 
as  impressively,  by  the  rod  of  his  wrath,  as  by  the  most  solemn 
denunciations  of  his  displeasure.  Elihu  supposed  that  God 
was  speaking  to  Job,  by  the  voice  of  his  providence,  and  re- 
proved him  for  not  regarding  it.  "  Behold,  in  this  thou  art  not 
just;  I  will  answer  thee  that  God  is  greater  than  man.  Why 
dost  thou  strive  against  him?  For  he  giveth  not  account  of  any 
of  his  matters.  For  God  speaketh  once,  yea,  twice,  yet  man 
perceiveth  it  not."  Though  every  affliction  has  a  voice,  which 
is  the  voice  of  God,  yet  the  afflicted,  who  feel  the  smart  of  his 
rod,  are  not  apt  to  perceive  or  understand  the  instructive  voice 
of  it.  God  declares  that  he  means  to  teach  and  does  teach  by 
his  providence.  "  Thus  saith  the  Lord,  thy  Redeemer,  the 
holy  one  of  Israel,  I  am  the  Lord  thy  God,  which  teacheth  thee 
to  profit ; "  that  is,  by  my  providence.  And  Elihu  emphati- 
cally asks,  "  who  teacheth  like  him  ?  "  Though  men  are  natu- 
rally apt  "  not  to  regard  the  works  of  the  Lord,  nor  the  opera- 
tions of  his  hand,"  yet  every  affliction  has  a  voice  which  is 
designed  and  calculated  to  teach  them  what  they  always  need 
to  learn.  It  is  true,  that  every  affliction  is  painful  and  dis- 
agreeable in  its  own  nature ;  but  afterwards  it  may  yield  the 
peaceable  fruits  of  righteousness  to  them  that  are  exercised 
thereby.  All  afflictions,  and  especially  those  which  may  be 
properly  called  bereavements,  may  be  very  instructive  and 
profitable. 

For,  in  the  first  place,  they  directly  tend  to  teach  the  afflicted 
their  entire  dependence  upon  God.  This  they  are  naturally 
insensible  of,  and  need  to  be  taught  by  the  voice  of  the  rod. 
Men  are  born,  as  Job  says,  like  the  wild  ass's  colt.  They 
naturally  grow  up  and  live,  estranged  from  their  Creator,  Pre- 
server and  Benefactor.  If  they  early  hear  of  God,  and  know 
something  about  him,  they  like  not  to  retain  God  in  their 
knowledge.  They  choose  to  forget  and  forsake  him  as  much 
as  possible.  They  inwardly  say  to  God,  "  Depart  from  us ;  we 
desire  not  the  knowledge  of  thy  ways."  They  endeavor  to  live 
without  God  in  the  world,  and  to  think  as  little  about  their  de- 
pendence on  him,  and  obligations  to  him,  as  the  instructions 
they  have  received  will  allow  them.  And  with  respect  to 
many  it  is  strictly  true,  that  God  is  not  in  all  their  thoughts. 
They  feel,  and  live,  and  act,  as  though  they  were  absolutely 
independent  of  him,  and  not  accountable  to  him  for  any  of 
their  conduct.     Nor  will  what  they  see,  and  hear,  and  read,  and 


196  SERMON     XVI. 

enjoy,  raise  their  thoughts  to  him,  in  whom  they  live,  and  move, 
and  have  their  being.  But  when  God  comes  near  to  them,  and 
afflicts  them,  by  taking  a  father,  or  mother,  or  wife,  or  son,  or 
daughter,  or  any  other  object  that  lies  near  their  hearts,  he 
effectually  teaches  them  what  they  never  would  learn  before, 
and  makes  them  realize  that  they  were  dependent  upon  him, 
for  what  he  had  given  them  and  taken  away.  Men  must  learn 
their  dependence  on  God,  before  they  can  be  happy,  either  in 
this  life  or  in  that  which  is  to  come.  The  voice  of  affliction 
instantaneously  taught  Job  this  important  truth.  The  first 
words  that  he  uttered  after  he  was  completely  stripped  of  all  his 
earthly  comforts  were,  "  The  Lord  gave,  and  the  Lord  hath 
taken  away."  He  then  more  sensibly  felt  his  dependence  upon 
God  for  every  good,  than  he  ever  did  before.  And  thousands 
have  been  taught  the  same  lesson  by  the  voice  of  the  rod. 

In  the  next  place,  the  voice  of  affliction  tends  to  teach  man- 
kind the  vanity  of  all  earthly  enjoyments.  Though  God  has 
told  them  in  his  word  that  all  things  on  earth  are  vain,  un- 
certain, and  unworthy  of  their  supreme  attention  and  regard, 
yet  they  will  imagine  that  the  world  will  make  them  happy. 
Their  great  inquiry  is,  who  will  show  us  any  temporal  good  ? 
And  if  God  grants  them  outward  prosperity,  and  pours  the 
blessings  of  his  providence  upon  them,  they  are  ready  to  think 
that  their  mountain  stands  strong,  that  their  happiness  is  secure, 
and  that  they  shall  never  see  corruption.  Their  hearts  become 
wedded  to  the  world.  But  when  God  chastens  them  with  the 
rod  of  correction,  and  takes  away  one  earthly  blessing  after 
another  by  his  bereaving  hand,  they  are  ready  to  adopt  the  lan- 
guage of  Job :  "  Naked  came  I  out  of  my  mother's  womb,  and 
naked  shall  I  return  thither ;"  or  to  say  with  Solomon,  "  Vanity 
of  vanities,  vanity  of  vanities ;  all  is  vanity."  Every  one  has 
his  portion  of  the  world  ;  and  when  God  comes  and  takes  away 
a  part  or  the  whole  of  his  portion,  he  takes  away  a  part  or  the 
whole  of  this  world  from  him ;  and  then  he  sees  nothing  but 
vanity  here  on  earth.  This  is  often  verified  by  the  conduct  of 
the  afflicted  and  bereaved,  who  become  entirely  disconsolate 
and  indifferent  to  all  earthly  objects,  because  God  has  taken 
away  some  intimate  friend,  or  some  near  relative  or  connec- 
tion. When  God  afflicts,  he  spreads  a  gloom  over  the  whole 
world,  and  especially  in  respect  to  the  afflicted;  and  makes 
them  realize  what  he  has  told  them  in  his  word,  and  what  he 
has  told  others  in  his  providence,  that  all  things  on  earth  are 
vain,  uncertain  and  delusive.  This  is  a  truth  which  the 
afflicted  always  need  to  learn.  It  is  highly  necessary  that  both 
the  young  and  the  old  should  realize  that  the  fashion  of  this 
world  is  continually  passing  away,  and  that  no  dependence  can 


AFFLICTION.  197 

be  safely  placed  upon  any  of  its  enjoyments,  hopes,  or  pros- 
pects. 

Again,  the  voice  of  affliction  naturally  tends  to  turn  the 
thoughts  of  the  afflicted  upon  the  most  serious  and  solemn 
subjects.  When  the  world  appears  vain,  other  things  appear 
weighty  and  important ;  when  vain  thoughts  are  banished  from 
the  mind,  serious  thoughts  will  enter ;  when  temporal  things 
lose  their  lustre,  eternal  things  will  assume  their  importance, 
and  fix  the  whole  soul  in  solemn  reflections  and  anticipations. 
Affliction  had  this  effect  upon  the  mind  of  David.  He  says, 
"  I  was  dumb  with  silence :  I  held  my  peace,  even  from  good, 
and  my  sorrow  was  stirred.  My  heart  was  hot  within  me ; 
while  I  was  musing  the  fire  burned ;  then  spake  I  with  my 
tongue,  Lord,  make  me  to  know  mine  end,  and  the  measure 
of  my  days,  what  it  is  :  that  I  may  know  how  frail  I  am.  Be- 
hold, thou  hast  made  my  days  as  an  hand-breath,  and  mine 
age  is  as  nothing  before  thee  ;  verily,  every  man  at  his  best 
state  is  altogether  vanity.  Surely,  every  man  walketh  in  a 
vain  show :  surely  they  are  disquieted  in  vain :  he  heapeth  up 
riches,  and  knoweth  not  who  shall  gather  them."  "  I  was  dumb. 
I  opened  not  my  mouth  ;  because  thou  didst  it."  "  When  thou 
with  rebukes  dost  correct  man  for  iniquity,  thou  makest  his  beau- 
ty to  consume  away  like  a  moth  :  surely,  every  man  is  vanity." 
This  effect  of  affliction  is  often  very  visible  and  striking.  How 
often  do  we  find  the  afflicted  sitting  silent  and  thoughtful,  and 
fixing  their  whole  attention  upon  future  and  eternal  things, 
which  they  had  long  endeavored  to  banish  from  their  minds. 
The  day  of  adversity  is  the  day  to  consider ;  and,  in  such  a 
day,  very  few  can  refrain  from  thinking,  and  from  thinking 
seriously  too.  This  is  one  of  the  natural  and  salutary  effects 
of  divine  corrections.  Those  who  are  bereaved  of  near  and 
dear  friends  and  connections,  naturally  follow  them,  in  their 
thoughts,  into  eternity,  whither  they  are  gone,  and  from  whence 
they  will  never  return.  And,  before  they  are  aware,  they  find 
their  minds  absorbed  in  the  solemn  scenes  and  objects  of  the 
invisible  and  eternal  world.  And  the  more  they  think,  the 
more  they  feel ;  and  the  more  they  feel,  the  more  they  think. 
And  such  serious  thoughts  and  impressions  often  remain  until 
their  hearts  are  softened  and  sanctified,  and  they  are  prepared 
both  for  living  and  dying.  How  often  do  afflictions  prepare 
the  way  for  awakenings,  convictions  and  conversions  !  Pros- 
perity dissipates  the  thoughts  ;  but  adversity  collects,  composes 
and  fixes  them  upon  proper  objects.  It  is  the  natural  tendency 
of  affliction  to  promote  the  spiritual  benefit  of  the  afflicted  and 
bereaved.  Accordingly,  Eliphaz  had  reason  to  say,  "  Happy 
is  the  man  whom  God  correcteth."     Thus  it  appears,  that  every 


198  SERMON     XVI, 

affliction  has  a  voice,  which  is  very  instructive,  and  may  be 
very  useful.     Therefore, 

III.  It  is  always  a  point  of  wisdom  to  hear  the  instructive 
voice  of  affliction.  This  is  plainly  implied  in  the  text.  "  The 
Lord's  voice  crieth  unto  the  city,  and  the  man  of  wisdom  shall 
see  thy  name :  hear  ye  the  rod,  and  who  hath  appointed  it." 
The  Lord  cried  to  the  city,  by  the  voice  of  his  rod ;  and  the 
voice  of  his  rod  was  the  voice  of  affliction,  which  was  designed 
to  instruct,  to  reform,  and  save  every  one  who  wisely  heard, 
understood,  and  improved  it.  Now  that  it  is  a  point  of  wis- 
dom in  the  afflicted,  to  hear  the  voice  of  the  rod  that  afflicts 
them,  will  appeal*,  if  we  consider, 

1.  That  the  voice  of  affliction  is  the  voice  of  God.  It  is 
God  who  always  speaks  by  the  rod  of  correction ;  and  his 
voice  is  clothed  with  infinite  authority.  There  is  none  that 
can  speak  and  teach  like  him.  He  has  always  been  teaching 
all  men  in  the  school  of  his  providence  ;  and  it  is  a  point  of  the 
highest  wisdom  in  every  man  to  hear  his  providential  instruc- 
tions. They  flow  from  infinite  wisdom  and  goodness,  and  are 
always  suited  to  the  character,  and  state,  and  capacity,  of  the 
afflicted.  If  they  are  only  disposed  to  hear  the  voice  of  their 
Creator,  they  cannot  fail  of  receiving  useful  instruction.  The 
man  of  wisdom  will  always  grow  wiser  by  the  instructive  voice 
of  affliction.  David,  after  reflecting  upon  the  various  dispen- 
sations of  divine  providence,  remarks,  "  Whoso  is  wise  and 
will  observe  these  things,  even  they  shall  understand  the  lov- 
ing-kindness of  the  Lord."  It  is  the  indispensable  duty  of  the 
afflicted  to  hear  the  voice  of  affliction.  God  commands  them 
to  do  it,  in  the  text.  "  Hear  ye  the  rod,  and  who  hath  appointed 
it."  They  are  under  stronger  obligations  to  hear  the  voice  of 
his  rod,  than  the  voice  of  his  word ;  for  he  employs  the  voice 
of  his  rod  only  because  the  still,  small,  mild  voice  of  his  word 
has  been  disregarded.  Hence  he  said  of  his  people  of  old,  "  I 
will  go  and  return  to  my  place  till  they  acknowledge  their 
offence,  and  seek  my  face  :  in  their  affliction  they  will  seek  me 
early."  The  men  of  wisdom,  who  see  and  know  the  name  of 
God ;  that  is,  those  who  know  and  love  the  character,  perfec- 
tions and  government  of  God ;  will  hear,  understand  and  obey 
the  voice  of  the  rod  of  his  wrath,  which  is  his  most  solemn, 
imperious  and  impressive  voice. 

2.  It  is  a  point  of  wisdom  in  the  afflicted  to  hear  the  voice 
of  affliction,  because  to  refuse  to  hear  it  will  be  highly  dis- 
pleasing to  God.  For  this,  he  often  complains  of  his  ancient 
people.  He  says  by  Isaiah,  "  The  people  turneth  not  to  him 
that  smiteth  them,  neither  do  they  seek  the  Lord  of  hosts." 
And  he  puts  this  solemn  question  to  them :    "  Why  should  ye 


AFFLICTION.  199 

be  stricken  any  more  ?  ye  will  revolt  more  and  more."  Jere- 
miah cries  with  the  voice  of  lamentation,  "  O  Lord,  are  not 
thine  eyes  upon  the  earth  ?  thou  hast  stricken  them,  but  they 
have  not  grieved ;  thou  hast  consumed  them,  but  they  have 
refused  to  receive  instruction ;  they  have  made  their  faces 
harder  than  a  rock:  they  have  refused  to  return."  These 
examples  of  refusing  to  hear  the  voice  of  God  in  afflictions, 
are  recorded  for  our  warning  and  instruction,  to  deter  us  from 
displeasing  God,  by  disregarding  the  voice  of  his  chastising  rod. 

3.  It  is  a  point  of  wisdom  in  the  afflicted  to  hear  the  voice 
of  affliction,  because  by  refusing  to  hear  it,  they  will  expose 
themselves  to  still  severer  marks  of  the  divine  displeasure.  So 
long  as  any  are  stupid,  or  obstinate,  under  the  correcting  hand 
of  God,  he  usually  continues  and  increases  his  corrections, 
until  they  know  and  acknowledge  the  rod  and  him  who  has 
appointed  it.  This  has  been  his  usual  mode  of  treating 
nations  and  individuals  in  ages  past;  and  he  still  pursues  the 
same  course  in  the  dispensations  of  his  providence.  How 
often  do  we  see  afflictions,  bereavements  and  fiery  trials  follow- 
ing one  another  in  a  thick  and  overwhelming  succession! 
One  affliction  seems  to  be  a  presage  of  another ;  and  while  the 
unaffected  and  unresigned  fly  from  the  iron  weapon,  a  bow  of 
steel  strikes  them  through.  If  the  afflicted  neglect  or  refuse  to 
hear  the  voice  of  God  speaking  to  them  in  his  providence, 
they  have  reason  to  expect  that  he  will  say,  "  Because  I  have 
called,  and  ye  refused;  I  have  stretched  out  my  hand,  and  ye 
have  not  regarded;  therefore  ye  shall  eat  the  fruit  of  your 
own  ways,  and  be  filled  with  your  own  devices."     Besides, 

4.  The  afflicted  never  know  when  God  calls  to  them  by  the 
voice  of  his  rod,  but  that  it  is  the  last  call  he  will  ever  give  them, 
before  he  calls  them  into  eternity.  This  is  more  especially  to 
be  expected  by  those  whom  he  has  most  often  and  most  loudly 
called  by  the  bereaving  strokes  of  his  rod.  When  he  has  made 
breach  after  breach  in  a  family,  and  taken  away  one  parent 
after  another,  or  one  brother  and  sister  after  another,  or  one 
aged  friend  after  another ;  the  survivors  have  ground  to  expect 
that  they  may  be  soon  taken,  without  any  farther  or  louder 
calls.  They  must  justly  think  that  God  will  judge  that  he  has 
done  enough  on  his  part  to  prepare  them  to  leave  the  world, 
whether  they  have,  or  have  not,  set  their  souls  and  houses  in 
order.  It  seriously  concerns  them  to  stand  in  a  waiting  and 
prepared  posture  for  death,  and  improve  the  voice  of  his  rod  to 
their  own  good,  and  to  his  glory. 

I  now  proceed  to  improve  the  subject. 

1.  If  God  appoints  every  affliction  for  the  purpose  of  instruct- 
ing the  afflicted  ;  then  he  can  instruct  those  who  are  the  most 


200  SERMON     XVI. 

unwilling  to  be  instructed.  All  men  naturally  hate  religious 
instruction.  They  say  unto  God,  "  Depart  from  us ;  we  desire 
not  the  knowledge  of  thy  ways."  There  are  a  vast  many, 
who  live  in  a  gospel  land  and  enjoy  gospel  privileges,  that  take 
pains  to  avoid  gospel  instruction.  Though  they  have  the 
gospel  in  their  hands,  they  will  not  read  it.  Though  they 
might  hear  the  gospel  explained  and  inculcated,  they  will  not 
be  where  they  might  hear  it  explained  and  inculcated.  But  if 
God  can  speak  to  whom  he  pleases  by  the  voice  of  his  provi- 
dence, then  he  can  teach  whom  he  pleases  by  his  own  voice, 
however  unwilling  they  are  to  hear  him.  Though  they  refuse 
to  meet  at  the  places  he  has  appointed  for  their  instruction,  yet 
he  can  meet  them  wherever  they  are,  and  speak  to  them  by  a 
voice  which  they  must  feel,  as  well  as  hear.  He  spoke  to 
Pharaoh  by  the  voice  of  his  rod,  which  he  could  not  help  hear- 
ing and  feeling.  He  spoke  to  Manasseh  by  the  rod  of  his 
wrath,  which  gave  him  saving  instruction.  God  can  direct  the 
rod  of  correction  to  any  family,  or  to  any  person,  whom  he  has 
determined  to  correct  and  instruct,  and  every  affliction  will  in- 
fallibly answer  the  purpose  for  which  it  is  appointed  and  sent. 
Afflictions  are  all  appointed ;  they  are  all  sent  according  to  ap- 
pointment ;  and  they  all  answer  the  ends  of  their  appointment. 
If  they  are  appointed  to  awaken,  they  will  awaken ;  if  they  are 
appointed  to  convince,  they  will  convince  ;  if  they  are  appoint- 
ed to  convert,  they  will  convert ;  if  they  are  appointed  to  edify, 
they  will  edify  ;  or  if  they  are  appointed  to  stupify  and  harden, 
they  will  produce  this  effect.  God  has  appointed  all  men  to 
affliction  and  trouble,  as  he  has  appointed  the  sparks  to  fly  up- 
ward ;  and  he  has  appointed  as  many  and  as  great  afflictions 
for  every  person  as  he  saw  necessary  to  employ,  as  means  to 
form  his  character  for  eternity ;  and  he  forms  every  person  for 
his  future  and  eternal  state,  by  the  instructions  of  his  provi- 
dence, as  well  as  by  the  instructions  of  his  word.  All  men 
are  constantly  in  the  school  of  providence,  where  God  has  ap- 
pointed to  instruct  them,  whether  they  desire  to  be  instructed, 
or  not.  There  is  no  ground  to  despair  of  the  saving  instruction 
of  any  whom  God  has  appointed  to  salvation.  If  some  dis- 
believe the  Bible,  he  can  teach  them  to  believe  it,  by  his  provi- 
dence. If  some  disbelieve  the  essential  doctrines  of  the  Bible, 
he  can  teach  them  to  believe  those  doctrines,  by  his  providence. 
If  some  secrete  themselves  in  the  highways  and  hedges,  and 
resolve  to  live  in  ease  and  security,  he  can  teach  them  the  de- 
pravity of  their  hearts,  and  their  perishing  condition,  by  his 
providence;  and  so  compel  them  to  come  in,  and  hear  and 
understand  and  embrace  the  gospel.  As  none  are  out  of  the 
reach  of  his  rod,  so  none  are  out  of  the  sound  of  its  instructive 


AFFLICTION.  201 

voice.  How  often  does  God  send  afflictions  to  those  who  are 
far  from  righteousness,  and,  in  appearance,  far  from  the  king- 
dom of  God ;  and  cause  those  afflictions  to  carry  saving 
instruction  to  such  as  have  resolved  never  to  hear  the  instruc- 
tions of  his  word !  God  can  teach  those  whom  he  afflicts,  to 
profit  by  their  afflictions,  whether  they  are  lighter  or  heavier ; 
whether  they  are  of  a  shorter  or  longer  duration.  It  is  a  source 
of  consolation,  that  all  the  afflictions  we  see  or  feel,  are  instruc- 
tive, and  will  certainly  answer  the  purposes  for  which  they 
are  appointed,  and  may  prove  the  means  of  salvation  to  the 
afflicted. 

2.  If  the  voice  of  affliction  be  instructive,  then  all  persons 
must  be  beneficially  instructed,  unless  they  use  great  efforts 
to  prevent  it.  All  persons  will  allow,  that  they  have  been 
afflicted,  and  many  complain  that  they  have  had  a  large  if  not, 
a  double  share  of  afflictions  ;  but  how  few  have  received  any 
beneficial  instruction  from  them !  How  few  have  learned 
their  dependence  on  God !  How  few  have  learned  the  vanity 
of  the  world !  How  few  have  learned  to  live  as  dying  and 
accountable  creatures !  Though  God  has  spoken  to  them  by 
the  voice  of  his  providence  more  than  once,  or  twice,  or  a 
thousand  times,  yet  they  have  neither  perceived,  nor  under- 
stood, nor  received,  the  instruction  he  has  given  them.  They 
have  been  as  deaf  as  the  adder,  and  as  stupid  as  the  horse  or 
mule,  which  have  no  understanding.  To  what  is  this  to  be 
ascribed  ?  It  cannot  be  ascribed  to  their  want  of  eyes  to  see 
the  hand  of  God,  nor  to  their  want  of  ears  to  hear  the  voice  of 
his  rod,  nor  to  their  want  of  reason  to  understand  its  voice,  nor 
to  their  want  of  conscience  to  feel  their  obligations  to  obey  it. 
It  cannot  be  ascribed  to  any  thing  but  to  the  depravity  of  their 
hearts,  which  leads  them  to  hate  and  resist  divine  instruction. 
They  cannot  help  hearing  the  rod,  and  who  hath  appointed  it, 
without  exerting  strong  and  vigorous  efforts  to  prevent  it.  It 
is  easy  for  men  to  resist  the  voice  of  God  in  his  word.  It  is 
easy  to  resist  his  voice  in  his  merciful  providence  ;  but  it  re- 
quires great  efforts  to  resist  his  voice  in  his  afflictive  provi- 
dence. Accordingly,  Solomon  represents  a  sinner  as  resisting 
the  most  powerful  means  used  to  reform  and  convert  him. 
"  Though  thou  shouldest  bray  a  fool  in  a  mortar  among  wheat 
with  a  pestle,  yet  will  not  his  foolishness  depart  from  him." 
Jacob  is  represented  as  equally  incorrigible,  by  the  voice  and 
smart  of  the  rod  :  "  Who  gave  Jacob  for  a  spoil,  and  Israel  to 
robbers  ?  Did  not  the  Lord,  he  against  whom  we  have  sinned  ? 
For  they  would  not  walk  in  his  way,  neither  were  they  obe- 
dient unto  his  law ;  therefore  he  hath  poured  upon  them  the 
fury  of  his  anger,  and  the  strength  of  battle  ;  and  it  hath  set 
vol.  in.  26 


202  SERMON     XVI. 

him  on  fire  round  about,  yet  he  knew  it  not ;  and  it  burned  him, 
yet  he  laid  it  not  to  heart."  And  Zachariah  represents  the 
same  people  as  using  their  most  vigorous  efforts  to  prevent 
their  hearing  the  voice  of  God's  instructive  rod.  "  But  they 
refused  to  hearken,  and  pulled  away  the  shoulder,  and  stopped 
their  ears,  that  they  should  not  hear.  Yea,  they  made  their 
hearts  as  an  adamant  stone."  This  is  no  exaggerated  descrip- 
tion of  the  afflicted  under  the  correcting  and  instructive  hand 
of  Providence.  Do  not  the  afflicted  at  this  day  very  often 
employ  the  very  same  methods  to  prevent  their  hearing  the 
voice  and  instruction  of  the  most  speaking  dispensations  of 
Providence  ?  Do  they  not  refuse  to  hearken  ?  Do  they  not 
pull  away  the  shoulder  ?  Do  they  not  stop  their  ears  to  pre- 
vent hearing  ?  Do  they  not  make  their  hearts  as  adamant,  to 
prevent  their  being  softened  and  subdued  ?  Had  not  all  the 
afflicted  used  some  or  all  these  methods  to  divert  their  atten- 
tion, stupify  their  conscience,  and  harden  their  hearts,  under 
the  repeated  and  heavy  strokes  of  God's  chastising  rod,  they 
would  all  have  received  beneficial  if  not  saving  instruction. 
Where  is  the  person  that  has  not  been  afflicted  ?  This  is  a 
sighing,  groaning,  weeping  world,  and  would  be  a  penitent 
world,  did  not  the  afflicted  put  forth  vigorous  efforts  to  prevent, 
hearing  and  feeling  the  powerful  and  instructive  voice  of 
afflictions,  and  of  him  who  has  appointed  them. 

3.  If  God  himself  instructs  the  afflicted  by  the  voice  of  his  rod, 
then  they  never  can  have  any  excuse  for  not  hearing  his  instruc- 
tions. Many  find  or  think  they  find  some  imperfection  or  impro- 
priety in  human  instructions.  Children  often  imagine  they  dis- 
cover something  improper  in  parental  instruction,  which  affords 
some  excuse  for  disregarding  it.  People  often  suppose  they  see 
something  improper  in  the  time,  mode  or  matter  of  the  instruc- 
tions of  their  teachers,  which  excuses  them  from  obeying  their 
instructions.  But  no  such  imperfection  or  impropriety  can  be 
found  in  divine  instructions.  God  never  instructs  but  when 
there  is  need  of  instruction.  He  never  instructs  in  an  improper 
manner.  And  he  never  gives  any  improper  instructions. 
Whenever  God  employs  the  rod  of  instruction,  he  directs  it  to 
the  proper  persons,  at  a  proper  time  ;  and  uses  it  just  as  long, 
and  no  longer,  than  the  afflicted  need  it.  Why  then  should  a 
living  man  ever  complain  of  instructive  afflictions  ?  Those 
who  are  the  oftenest  and  most  severely  afflicted,  have  no  reason 
to  complain  of  the  nature,  time,  manner,  weight,  or  duration  of 
their  afflictions.  What  if  it  be  true  with  respect  to  some,  that 
there  is  no  sorrow  like  unto  their  sorrow,  and  no  afflictions 
like  unto  their  afflictions,  wherewith  the  Lord  hath  afflicted 
them  in  the  day  of  his  fierce  anger  ?  Have  they  any  reason 
to  complain  ?     Has  God  brought  any  affliction  upon  them,  but 


AFFLICTION.  203 

what  he  in  infinite  wisdom  and  goodness  appointed  to  bring 
upon  them  ?  And  can  they  have  any  reason  to  complain  of 
any  afflictions  which  infinite  wisdom  and  goodness  have 
appointed  ?  What  excuse  can  they  have  for  not  hearing  and 
.obeying  the  voice  of  God's  correcting  and  instructive  rod, 
when  he  uses  it  at  the  best  time,  and  in  the  best  manner  ? 

4.  If  it  be  a  point  of  wisdom  in  the  afflicted,  to  hear  the 
instructive  voice  of  the  rod,  then  it  argues  want  of  wisdom  in 
them  to  refuse  to  hear  it.  There  are  good  reasons,  we  have 
seen,  for  the  afflicted  to  hear  the  voice  of  afflictions.  They 
teach  our  dependence  upon  God,  the  vanity  of  the  world,  and 
the  importance  of  living  and  acting  as  dying  and  accountable 
creatures.  And  all  these  reasons  for  hearing,  are  so  many 
reasons  against  refusing  to  hear,  the  instructive  voice  of  God's 
correcting  rod.  The  afflicted  often  imagine  that  it  is  a  point 
of  wisdom  to  stop  their  ears,  that  they  may  not  hear  the  voice 
of  God  in  his  afflictive  providence ;  and  presume  to  contend 
with  him  under  his  chastising  rod.  But  this  is  extreme  folly. 
"  God  is  wise  in  heart,  and  mighty  in  strength ;  who  hath 
hardened  himself  against  him,  and  hath  prospered  ? "  The 
afflicted  are  extremely  unwise  to  refuse  the  instruction  which 
they  need,  and  which  God  is  giving  them  at  the  best  time,  and 
in  the  best  manner.  And  God  himself  tells  them  so  in  his 
word.  "  He  is  in  the  way  of  life  that  keepeth  instruction  :  but 
he  that  refuseth  reproof  erreth."  "  Poverty  and  shame  shall  be 
to  him  that  refuseth  instruction."  "  He  that  refuseth  instruc- 
tion, despiseth  his  own  soul."  It  is  not  beneath  the  afflicted, 
whether  old  or  young,  whether  high  or  low,  whether  rich  or 
poor,  to  stoop  under  God's  chastising  rod,  and  receive  instruc- 
tion in  the  way  he  sees  fit  to  give  it.  And  when  he  gives  it  in 
the  way  most  self-denying  to  himself,  as  well  as  to  them,  they 
are  under  peculiar  obligation  to  receive  it  thankfully  and  sub- 
missively. They  have  reason  to  be  grateful  that  God  will 
employ  the  severer  instructions  of  his  rod,  when  the  milder 
instructions  of  his  word  are  insufficient  to  bring  them  to  their 
duty.  The  instructions  which  God  gives  by  bereavements 
are  much  more  valuable  and  important  to  the  afflicted,  than 
any  favors  he  takes  away  from  them.  To  refuse  to  hear  the 
instruction  of  afflictions  is  therefore  more  unwise,  than  to 
refuse  to  accept  the  best  of  temporal  blessings.  If  they  are 
willing  to  receive  good  at  the  hand  of  the  Lord,  they  ought  to 
be  much  more  willing  to  receive  evil  at  his  hand ;  which,  at 
the  time  they  are  afflicted,  is  better  for  them  than  any  temporal 
favor  infinite  wisdom  and  goodness  can  then  bestow  upon 
them.  The  folly  of  refusing  to  hear  the  instruction  of  adver- 
sity is  always  unwise,  in  proportion  to  the  wisdom  of  God 


204  SERMON     XVI. 

who  inflicts  it.  And  this  folly  they  will  certainly  sooner  or 
later  regret.  Thousands  have  regretted  it,  when  it  was  too 
late.  This,  the  afflicted  ought  to  realize,  and  sincerely  guard 
against. 

5.  If  afflictions  are  instructive,  then  the  afflicted  are  always 
in  a  peculiarly  trying  and  dangerous  situation.  They  must 
receive  or  refuse  to  receive  instruction.  And  it  is  more  natural 
for  all  the  afflicted  to  refuse  than  to  receive  instruction  that  is 
given  to  them  under  the  smart  of  the  rod.  They  are  very  ready 
to  complain,  rather  than  to  submit  to  the  correcting  hand  of 
God.  This  is  the  representation  of  scripture.  This  is  evident 
by  observation,  and  this  is  still  more  evident  by  the  experience 
of  all  mankind.  The  afflicted  need  to  tremble  under  the 
instructive  voice  of  affliction,  lest  they  disregard,  despise,  and 
abuse  the  chastenings  of  the  Lord.  They  are  in  danger  of 
feeling  more  and  heavier  strokes  of  the  rod.  They  are  em- 
phatically in  a  state  of  trial.  God  watches  every  motion  of 
their  hearts,  and  every  word  that  drops  from  their  lips.  And 
his  hand  is  stretched  out,  still  ready,  if  need  be,  to  give  heavier 
and  heavier  strokes,  or  to  leave  them  to  perish  in  their  opposi- 
tion, and  perverse  course  of  rebellion.  They  are  shut  up  to 
submission,  and  must  either  submit  or  die.  And  when  they 
feel  this,  they  are  under  indispensable  obligation  to  feel  and 
say,  "  It  is  the  Lord ;  let  him  do  what  seemeth  him  good." 

Finally,  this  subject  calls  upon  all  to  hear  the  voice  of  Prov- 
idence, which  crieth  to  the  nations  who  are  now  groaning  under 
the  rod  of  affliction  and  calamity ;  to  hear  the  voice  of  God, 
which  crieth  to  the  cities  which  are  in  trouble  and  distress ;  to 
hear  the  voice  of  God,  which  crieth  to  bereaved  families,  and 
which  crieth  to  afflicted  and  bereaved  individuals.  The  mourn- 
ing family  who  now  appear  before  us,  have  received  a  heavy 
stroke ;  the  heaviest  that  the  bereaved  husband  has  ever  felt. 
He  has  long  enjoyed  great  prosperity;  but  adversity  has  now 
overtaken  him.  The  cup  of  the  wormwood  and  the  gall  is 
put  into  his  hand,  by  him  who  had  a  right  to  bereave  him. 
Let  him  be  still,  and  know  that  he  is  God. 

The  bereaved  children  have  suffered  an  irreparable  loss. 
She  who  bore  them  in  her  arms,  and  watched  over  their  infancy, 
childhood  and  youth,  is  taken  from  them  for  ever.  They  shall 
no  more  see  her  face,  nor  hear  her  voice,  nor  enjoy  her  mater- 
nal example  or  instructions.  This  is  a  loud  call,  not  merely  to 
remember  their  mother,  but  their  Creator.  Perhaps  they  never 
will  have  a  louder  call  by  the  providence  of  God,  to  make  their 
peace  with  him,  and  devote  themselves  to  his  service.  The 
repeated  instances  of  mortality  of  late,  solemnly  admonish 
all  to  prepare  for  death,  which  might  be  their  lot. 


SERMON   XVII. 


THE  POWER  OF  GOD  TO  PREVENT  DEATH. 

OCTOBER  14,  1821. 


Then  said  Martha  unto  Jesus,  Lord,  if  thou  hadst  been  here,  my  brother  had  not 
died. — John/xi.  21. 

We  are  told  in  the  preceding  verses  that  a  certain  man  was 
sick,  named  Lazarus  of  Bethany,  the  town  of  Mary  and  her 
sister  Martha ;  that  these  sisters  of  Lazarus  sent  to  Christ,  in- 
forming him  that  their  brother  was  sick,  confidently  expecting 
that  he  would  come  and  heal  him,  as  he  had  done  in  other 
cases  of  sickness ;  that  Christ  designedly  delayed  going  to 
Bethany  to  visit  him,  until  after  he  died,  and  had  lain  in  the 
grave  four  days ;  that  as  soon  as  Martha  heard  of  his  then 
coming,  she  went  and  met  him,  and  accosted  him  in  these 
words :  "  Lord,  if  thou  hadst  been  here,  my  brother  had  not 
died ; "  that  she  immediately  called  her  sister  Mary,  and  told 
her  that  the  Master  had  come ;  that  when  Mary  was  come  to 
Jesus,  "  she  fell  down  at  his  feet,  saying  unto  him,  Lord,  if 
thou  hadst  been  here,  my  brother  had  not  died."  It  seems  that 
Martha  and  Mary  both  had  the  same  opinion  of  Christ,  that  he 
was  the  Son  of  God,  and  that  God  would  grant  him  whatever 
favor  he  would  ask ;  and  that  if  he  had  been  present  while  their 
brother  was  sick,  he  would  have  asked  God  to  spare  his  life, 
and  prevent  his  death  at  that  time.  It  is  likely,  therefore,  that 
they  often  said  to  one  another,  "  O  that  Christ  were  here !  If 
he  were  here,  he  would  ask  God  to  heal  our  sick  brother,  and 
prevent  his  early  death."  This  thought  had  made  such  a  deep 
impression  on  their  minds,  that  they  both  express  it  in  the  first 
words  they  said  to  Christ:  "  Lord,  if  thou  hadst  been  here,  my 
brother  had  not  died."     They  certainly  had  some  reason   to 


206  SERMON     XVII. 

think  that  if  Christ  had  been  present,  he  would  have  entreated 
with  God  to  spare  their  brother's  life,  and  God  would  have 
healed  his  disorder,  and  prevented  his  death.  But  they  could 
not  be  certain  that  if  Christ  had  been  present,  he  would  have 
interceded  for  their  brother  ;  or,  if  he  had,  that  God  would  have 
granted  his  request,  and  spared  their  brother's  life.  Hence  we 
may  justly  conclude, 

That  though  God  is  able  to  prevent  any  person's  dying  at 
the  time  he  does  die,  yet  he  never  sees  fit  to  prevent  it.  I  shall 
show, 

I.  That  God  is  able  to  prevent  any  person's  dying  so  soon 
as  he  does  die. 

II.  That  he  never  does  prevent  any  person's  dying  as  soon 
as  he  does  die.     And, 

III.  Why  he  does  never  prevent  any  person's  dying  so  soon. 
I.  I  am  to  show  that  God  is  able  to  prevent  any  person's 

dying  so  soon  as  he  does  die. 

*  As  God  is  the  giver,  so  he  is  the  preserver  of  life.  He  giv- 
eth  to  all  life  and  breath.  "  In  him  we  live,  and  move,  and 
have  our  being."  He  is  as  able  to  preserve  one  man's  life,  as 
another's ;  and  all  men's  lives,  as  long  as  he  pleases.  And  as 
he  is  able  to  preserve  life  as  long  as  he  pleases,  so  he  is  able  to 
prevent  death  as  long  as  he  pleases.  He  preserved  the  lives  of 
men  much  longer  in  former,  than  in  latter  ages.  He  preserved 
the  lives  of  some  of  the  patriarchs  for  seven,  or  eight,  or  nine 
hundred  years ;  and  he  might  have  preserved  their  lives,  and 
the  lives  of  all  their  contemporaries,  and  the  lives  of  all  men 
since,  much  longer.  Though  Methuselah  lived  nine  hundred 
and  sixty-nine  years,  yet  he  could  have  prevented  his  dying  so 
soon,  and  caused  him  to  live  to  this  time,  if  he  had  pleased. 
His  preserving  one  man's  life  longer  than  another's  is  a  demon- 
stration that  he  is  able  to  preserve  every  man's  life  as  long  as 
he  pleases.  So  long  as  he  can  preserve  any  man's  life,  he  can 
prevent  his  death.  As  he  could  have  preserved  the  life  of  Me- 
thuselah longer  than  he  did,  so  he  could  have  prevented  his 
dying  so  soon  as  he  did.  And  as  he  could  have  preserved  the 
life  of  Lazarus  longer  than  he  did,  so  he  could  have  prevented 
his  dying  as  soon  as  he  did.  And  it  is  equally  true  that  he  can 
preserve  any  man's  life,  and  prevent  any  man's  death,  as  long 
as  he  pleases,  without  any  miraculous  interposition  in  the  case. 
Sickness  is  the  most  common  and  general  cause  of  death.  But 
God  is  able  to  preserve  any  man  from  sickness  as  long  as  he 
pleases.  He  promised  his  peculiar  people  that  he  would  take 
away  from  them  all  sickness,  in  case  of  their  cordial  obedience 
to  his  commands.  And  he  was  undoubtedly  able  to  have  ful- 
filled this  promise.    He  now  preserves  some  men  from  sickness 


POWER  OF  GOD  TO  PREVENT  DEATH.     207 

for  seventy,  or  eighty,  or  ninety  years,  or  more.  And  this 
shows  that  he  can  preserve  any  man  from  dying  by  sickness  as 
long  as  he  pleases.  But  if  men  do  become  sick,  and  extremely 
sick,  he  can  check,  or  mitigate,  or  remove  their  sickness,  and 
so  prevent  its  proving  the  means  of  their  death.  Hannah  said, 
The  Lord  "bringeth  down  to  the  grave,  and  bringeth  up." 
Hezekiah  was  sick,  and  his  sickness  would  have  proved  mortal, 
if  God  had  not  directed  to  and  blessed  means  for  his  recovery, 
by  which  he  prevented  his  death  for  fifteen  years  longer.  And 
God  has,  in  ten  thousand  instances,  healed  the  sick,  and  pre- 
vented their  dying,  not  only  for  fifteen,  but  for  fifty  years 
longer.  How  often  does  God  bring  mankind  down  to  the 
verge  of  the  grave,  by  both  lingering  and  acute  diseases,  and 
then  bring  them  up  again,  and  thereby  prevent  their  dying  as 
long  as  he  pleases !  Though  men  are  continually  exposed  to 
lose  their  lives  by  what  are  called  accidents,  yet  God  can  pre- 
vent any  accident  happening  to  them,  as  long  as  he  pleases. 
Or  if  he  does  suffer  accidents  to  happen  to  them,  he  is  able  to 
prevent  their  proving  fatal.  How  often  did  David  meet  with 
accidents,  and  narrowly  escape !  He  narrowly  escaped  from 
the  paw  of  the  lion  and  the  bear;  and  still  more  narrowly 
escaped,  time  after  time,  from  the  hands  of  Saul,  who  took 
unwearied  pains  to  destroy  him.  Paul  was  exposed  to  a  vast 
variety  of  dangers  and  accidents,  but  escaped  them  all,  and 
lived  to  be  such  an  one  as  Paul  the  aged.  All  Germany  were 
united  in  their  designs  and  attempts  to  destroy  Martin  Luther ; 
but  yet  he  came  to  his  grave  in  peace,  like  a  shock  of  corn 
fully  ripe  in  its  season.  And  where  can  we  find  a  man,  who 
has  lived  to  fifty  years,  who  has  not  had  some  hair-breadth 
escapes  from  dangers  and  accidents,  which  have  proved  fatal  to 
others  ?  In  all  such  cases,  though  God  suffered  the  accidents 
to  take  place,  yet  he  prevented  their  becoming  fatal.  And  he 
can  always  do  this  when  he  pleases.  It  is  easy  to  see,  there- 
fore, that  God  is  able  to  preserve  the  lives  of  men  as  long  as  he 
pleases,  and  to  prevent  their  dying  so  soon  as  they  do  die.    But 

yet, 

II.  He  never  does  prevent  their  dying  as  soon  as  they  do 
die.  Though  he  might  have  prevented  Lazarus'  dying  so 
soon  as  he  did  die,  yet  he  did  not  see  fit  to  prevent  his  dying 
as  soon  as  he  did  die.  And  this  holds  true  in  all  cases  of 
mortality.  God  never  sees  fit  to  prevent  any  person's  dying  as 
soon  as  he  does  die.  He  did  not  see  fit  to  prevent  Methuselah 
from  dying  as  soon  as  he  was  nine  hundred  and  sixty-nine 
years  old.  Nor  did  he  see  fit  to  prevent  Abraham,  Isaac  and 
Jacob,  Moses,  Aaron  and  Joshua,  from  dying  as  soon  as  they 
did  die.     He  did  not  see.  fit  to  prevent  Ahab  and  Josiah  from 


208  SERMON     XVII. 

being  wounded,  nor  from  dying  of  their  wounds,  as  soon  as 
they  did  die.  He  did  not  prevent  young  Abijah  from  being 
sick,  nor  from  dying  of  his  sickness,  as  soon  as  he  did  die, 
though  all  Israel  desired  his  life,  and  lamented  his  death.  No 
means  that  can  be  used,  and  no  intercessions  that  can  be  made, 
can  move  God  to  prevent  any  child,  or  youth,  or  man,  from 
dying,  as  soon  as  he  does  die.  Though  he  is  able  to  prevent 
all  infants  from  dying  in  infancy,  and  all  children  from  dying 
in  childhood,  and  all  youths  from  dying  before  they  arrive  at 
manhood  or  old  age,  yet  he  does  not  see  fit  to  prevent  mil- 
lions of  infants  from  dying  in  infancy,  nor  millions  of  children 
from  dying  in  childhood,  nor  millions  of  youth  from  dying 
before  they  arrive  at  manhood  or  old  age.  David  desir- 
ed and  prayed  ardently,  that  his  little  infant  might  live ; 
but  God  did  not  prevent  its  dying.  He  also  desired  and  ar- 
dently prayed,  that  his  son  Absalom  might  not  be  slain  ;  but 
God  did  not  prevent  his  being  slain.  Though  pious  parents 
sincerely  pray  that  their  infants  may  live  to  childhood,  and 
their  children  may  live  to  manhood,  and  to  future  years,  yet 
God  often  sees  fit  not  to  prevent  their  infants  from  dying  in 
infancy,  nor  their  children  from  dying  in  "childhood,  nor  their 
youths  from  dying  in  that  period  of  life.  And  though  many 
may  offer  up  pious  and  ardent  prayers  for  the  lives  of  amiable 
and  useful  men,  yet  God  often  denies  their  requests,  and  does 
not  prevent  such  pious  men  from  dying  in  the  midst  of  their 
usefulness.  In  a  word,  God  never  sees  fit  to  prevent  any 
one's  dying  as  early  in  life  as  he  does  die. 

I  now  proceed  to  show, 

III.  Why  God  does  not  prevent  any  person  from  dying,  as 
soon  as  he  does  die.  I  have  already  shown  that  God  can 
preserve  men's  lives  as  long  as  he  pleases,  and  consequently 
that  he  can  prevent  their  dying,  as  soon  as  they  do  die.  Mar- 
tha and  Mary  supposed  this  to  be  true  ;  for  they  said  to  Christ, 
"  Lord,  if  thou  haclst  been  here,  my  brother  had  not  died." 
And  others  were  of  the  same  opinion.  When  Jesus  saw 
Mary  weeping,  and  the  Jews  also  weeping  who  came  with 
her,  he  groaned  in  the  spirit,  and  was  troubled,  and  said, 
Where  have  ye  laid  him  ?  They  say  unto  him,  Lord,  come 
and  see.  Jesus  wept.  Then  said  the  Jews,  Behold  how  he 
loved  him !  And  some  said,  Could  not  this  man,  who  opened 
the  eyes  of  the  blind,  have  caused  that  even  this  man  should 
not  have  died  ?  Now,  since  God  can  preserve  the  lives  of 
mankind  as  long  as  he  pleases,  it  is  a  very  serious  and  impor- 
tant inquiry,  why  he  does  not  prevent  so  many  from  dying  in 
infancy,  childhood,  youth  and  manhood,  before  they  reach  the 
common  age  of  man.     Early,  or  what  are  called  premature 


POWER  OF  GOD  TO  PREVENT  DEATH.     209 

deaths,  are  the  most  fruitful  sources  of  sorrows,  sighs,  groans 
and  tears  in  this  evil  world.  There  seems  to  be  a  general 
willingness  that  those  who  are  far  advanced  in  years,  and  have 
lost  their  activity  and  apparent  usefulness,  should  go  off  the 
stage  of  action,  and  leave  room  for  others  to  come  after  them, 
and  fill  their  places  ;  but  not  so,  in  respect  to  the  young,  the 
amiable,  and  the  useful.  When  these  are  cut  down  by  the 
stroke  of  death,  it  disappoints  many  hopes,  wounds  many 
hearts,  and  excites  a  general  sorrow.  In  all  such  cases,  God 
foresees  all  the  painful  consequences,  and  might  prevent  them, 
by  preventing  so  many  persons  from  dying  as  soon  as  they  do. 
Though  we  cannot  assign  all,  yet  we  may  safely  assign  some 
reasons,  why  God  never  prevents  men  from  dying  as  soon  as 
they  do  ;  though  he  foresees  all  the  sorrows  and  afflictions 
which  will  finally  flow  from  their  dying  in  such  particular 
stages  of  life.     Here  it  may  be  observed, 

1.  That  God  does  not  prevent  men's  dying  as  soon  as  they 
do  die,  because  he  knows  their  appointed  time  to  die  is  come. 
God  has  not  only  appointed  to  all  men  once  to  die,  but  he  has 
also  appointed  the  particular  time  when  every  one  shall  die. 
Job  asserts,  that  the  number  of  every  man's  months,  and  even 
days,  are  appointed,  and  the  bounds  are  fixed  that  he  cannot 
pass.  He  asks,  "  Is  there  not  an  appointed  time  to  man  upon 
earth  ?  are  not  his  days,  also,  like  the  days  of  an  hireling  ? " 
David  supposed  that  God  had  determined  when  he  should  die 
and  finish  his  course  of  life.  "  Lord,  make  me  to  know  mine 
end,  and  the  measure  of  my  days,  what  it  is,  that  I  may  know 
how  frail  I  am."  Solomon  says,  "  Boast  not  thyself  of  to- 
morrow, for  thou  knowest  not  what  a  day  may  bring  forth." 
And  again  he  declares,  "  Man  knoweth  not  his  time :  as  the 
fishes  are  taken  in  an  evil  net,  and  as  the  birds  that  are  caught 
in  the  snare,  so  the  sons  of  men  are  snared  in  an  evil  time, 
when  it  falleth  suddenly  upon  them."  The  great  diversity  in 
the  times  of  men's  death  indicates  that  the  time  is  appointed 
when  every  one  shall  die  by  the  hand  of  the  great  author  of 
life.  And  so  the  apostle  James  expressly  declares :  "  Go  to, 
now,  ye  that  say,  To-day  or  to-morrow  we  will  go  into  such  a 
city,  and  continue  there  a  year,  and  buy  and  sell,  and  get  gain  ; 
whereas  ye  know  not  what  shall  be  on  the  morrow.  For  what 
is  your  life  ?  it  is  even  a  vapor  that  appeareth  for  a  little  time, 
and  then  vanisheth  away.  For  that  ye  ought  to  say,  If  the 
Lord  will  we  shall  live,  and  do  this  or  that."  Every  one  must 
die  at  the  time  God  has  appointed  that  he  should  die.  God 
will  certainly  bring  about  every  event  which  he  has  appointed 
to  bring  about,  and  at  the  time  he  has  appointed.  He  has 
made  all  his   appointments  under  the  influence   of  unerring 

vol.  in.  27 


210  SERMON     XVII. 

wisdom  and  perfect  goodness ;  and  can  never  see  any  good 
reason  for  altering,  or  not  acting  according  to,  any  one  of  his 
appointments.  He  knew  from  eternity  that  death  would  be 
an  important  event  to  every  person,  himself  and  to  others ; 
and  he  knew  that  it  would  be  more  important  at  one  time  than 
at  another.  He  therefore  appointed  the  time  of  every  one's 
dying,  which  he  saw  to  be  the  most  proper  and  the  most  im- 
portant time  ;  and  he  never  will  deviate  a  moment  from  his 
appointed  time,  in  bringing  about  any  person's  death.  And 
this  is  a  good  reason  why  he  never  prevents  any  one  from 
dying  when  his  appointed  time  is  come. 

2.  God  does  not  prevent  some  from  dying  as  soon  as  they 
do,  because  he  sees  it  best  for  them  to  die  then.  He  has  a 
particular  regard  to  their  good,  in  respect  to  the  day  of  their 
death.  He  knows  what  would  be  the  consequences  of  their 
living  any  longer,  and  takes  them  away  from  the  evils  to  come. 
He  sees  it  to  be  best  for  some  infants  never  to  see  and  suffer 
the  evils  that  they  would  see  and  suffer,  if  they  should  live  any 
longer,  and  takes  them  away  for  their  good.  He  sees  it  to  be 
best  for  some  children  to  die  in  their  childhood,  and  never  be 
exposed  to  the  evils  and  calamities  which  would  come  upon 
them,  as  well  as  the  world,  if  their  lives  should  be  any  longer 
spared.  This  was  probably  one  reason  why  God  did  not  pro- 
long the  life  of  young  Abijah,  the  son  of  Jeroboam.  He  said 
that  he  was  then  about  chastising  his  undutiful  people.  God 
sees  it  to  be  best  for  some  pious  and  promising  youths  to 
meet  an  early  death,  and  escape  later  evils  and  dangers.  God 
sees  it  to  be  best  for  some  very  excellent  and  useful  men  to  be 
called  out  of  the  world,  in  the  midst  of  their  prosperity  and 
usefulness,  that  they  may  escape  the  evils  and  infirmities  of 
declining  years.  This  was  probably  the  reason  why  God  did 
not  prevent  the  early  death  of  the  amiable  Jonathan,  the  useful 
Josiah,  and  the  bold  and  zealous  Zacharias,  who  perished 
between  the  altar  and  the  temple.  But  there  may  be  another 
reason  why  God  so  early  removes  pious,  promising,  useful 
men,  and  little  children,  from  this  evil  world ;  and  that  is,  to 
make  them  unspeakably  more  happy  in  the  kingdom  of  heaven. 
This  was  undoubtedly  the  reason  why  he  translated  Enoch  to 
heaven,  before  he  had  finished  half  a  patriarchal  life.  He  had 
a  particular  regard  to  Enoch's  personal  good  in  so  early  taking 
him  to  himself.  And  we  may  justly  conclude  that  he  does, 
in  ten  thousand  instances,  cut  short  the  lives  of  the  amiable 
and  excellent,  to  promote  their  personal  and  eternal  good. 

3.  God  does  not  prevent  some  from  dying  so  soon  as  they 
do,  because  he  knows  that  their  dying  thus  will  be  best  for  their 
surviving  friends  and  acquaintance.     "  For  us  they  sicken,  and 


POWER     OF     GOD     TO     PREVENT     DEATH.  211 

for  us  they  die."  God  has  regard  to  the  living  as  well  as  to 
the  dying,  in  every  instance  of  mortality.  Many  have  done 
more  good  by  dying,  than  they  ever  would  or  could  do  by 
living.  The  death  of  a  child  has  often  proved  the  means  of 
conversion  to  the  parents.  The  death  of  a  brother  or  sister  has 
often  proved  the  means  of  the  spiritual  and  eternal  good  of  a 
brother  or  a  sister,  if  not  of  both  brothers  and  sisters.  The 
death  of  the  young  often  makes  deep  and  lasting  impressions 
on  the  minds  of  the  living,  whether  they  are  fathers  or  mothers, 
brothers  or  sisters,  friends  or  acquaintance,  old  or  young. 
Sudden,  unexpected,  premature  deaths  are  generally  the  most 
impressive,  the  most  instructive,  and  the  most  beneficial,  to 
those  who  are  prepared,  as  well  as  to  those  who  are  unprepared 
for  dying.  And  for  this  reason,  probably,  God  does  not  prevent 
more  than  half  mankind  from  dying  before  they  have  lived  out 
half  their  days.  Christ  did  not  prevent  Lazarus  from  dying  as 
soon  as  he  did,  because  he  intended  his  death  should  be  the 
means  of  spiritual  and  saving  benefit  to  others.  "  Then  said 
Jesus  unto  his  disciples  plainly,  Lazarus  is  dead.  And  I  am 
glad  for  your  sakes  that  I  was  not  there,  to  the  intent  ye  may 
believe."  His  death  produced  the  salutary  effects  which  Christ 
intended  it  should  produce.  It  tried  and  purified  the  hearts  of 
Martha  and  Mary,  and  not  only  so,  but  it  brought  some  to 
saving  faith  and  repentance.  "  Then  many  of  the  Jews  who 
came  to  Mary,  and  had  seen  the  things  which  Jesus  did,  be- 
lieved on  him."  They  saw  Lazarus  dead.  They  saw  Martha 
and  Mary  and  others  mourning.  They  saw  Jesus  weep. 
And  they  saw  Jesus  raise  the  dead.  And  Christ  meant  that 
they  should  see  and  hear  all  these  things,  for  the  benevolent 
and  gracious  purpose  of  their  believing  in  him  to  the  saving  of 
their  souls.  And  how  often  does  God  produce  such  saving 
effects  on  the  hearts  of  the  living,  by  the  death  of  the  young, 
the  promising,  and  the  pious  !     I  may  add, 

4.  God  does  not  prevent  some  from  dying  so  soon  as  they 
do,  because  he  has  a  peculiar  and  supreme  regard  to  his  own 
glory  in  their  death.  He  never  displays  his  superior  wisdom, 
superior  goodness,  and  his'  amiable,  absolute  sovereignty,  more 
clearly  and  solemnly,  than  by  taking  away  the  lives  of  persons 
contrary  to  the  desires,  the  hopes,  the  expectations  and  prayers 
of  their  nearest  and  dearest  friends.  By  such  instances  of 
mortality,  he  displays  a  wisdom,  a  goodness,  and  a  sovereignty, 
which  infinitely  surpasses  the  wisdom,  the  goodness,  and  the 
sovereignty,  of  any  or  all  his  intelligent  creatures.  Neither 
men,  nor  angels,  if  they  had  the  government  of  the  world, 
could  dispose  of  the  lives  of  men  in  the  manner  in  "which  God 
has  always  been  disposing  of  them.     If  the  latter  could  weep, 


212  SERMON     XVII. 

they  would  have  wept,  as  Christ  did,  at  the  death  of  Lazarus. 
God  means  to  display  his  own  glory  before  the  eyes  of  angels, 
as  well  as  of  men,  in  causing  death  to  reign  without  any  appa- 
rent order,  respecting  the  ages,  the  characters,  and  the  condi- 
tions of  mankind.  And  he  has  a  sovereign  right  to  take  away 
any  person,  when,  and  where,  and  by  what  means,  he  pleases. 
"  Behold,"  says  Job,  "  he  taketh  away,  who  can  hinder  him  ? 
Who  will  say  unto  him,  what  doest  thou  ?  " 

IMPROVEMENT. 

1.  If  God  can  preserve  human  life  as  long  as  he  pleases, 
then  it  is  proper  to  pray  for  the  strength,  and  health,  and  recov- 
ery of  the  weak,  the  sick,  the  wounded,  and  the  apparently 
dying,  as  long  as  the  least  spark  of  life  appears  to  remain.  As 
God  can  bring  down  to  the  grave,  so  he  can  bring  up.  As  he 
can  send  weakness,  so  he  can  remove  it.  As  he  can  send 
sickness,  so  he  can  remove  it.  As  he  can  wound,  so  he  can 
heal.  And  as  he  can  give,  so  he  can  preserve  life  in  its  lowest 
state.  What  seems  impossible  with  men,  is  often  possible 
with  God,  in  respect  to  the  preservation  of  life.  How  often 
have  the  friends  and  the  physicians  of  the  weak,  the  sick,  the 
wounded,  and  of  the  apparently  dying  and  dead,  despaired  of 
their  lives  ;  and  yet  God  has  been  pleased,  after  all  their  hopes 
and  expectations  were  gone,  to  give  them  strength,  and  health, 
and  even  longevity.  When  Dr.  Doddridge  was  born,  he  was 
supposed  to  be  dead  ;  but  God  preserved  the  spark  of  life  in 
that  critical  and  important  moment,  and  raised  him  up  to  be 
one  of  the  most  eminent  and  useful  men  in  his  day.  And 
have  we  not  reason  to  believe  that  God  has  preserved  the  lives 
of  many  such  weak  and  feeble  creatures  even  to  old  age  ? 
How  often  does  God  prolong  the  lives  of  those  who  are  appa- 
rently breathing  their  last,  by  sickness,  or  by  wounds,  or  by 
swooning,  or  by  drowning,  or  by  the  very  decays  of  nature ! 
This  ought  to  teach  us  the  propriety  and  importance  of  seek- 
ing to  God  to  preserve  the  lives  of  those  who  apparently  lie 
beyond  the  reach  of  all  human  means  and  exertions.  As  long 
as  there  is  life,  there  is  some  ground  to  hope  for  recovery,  and 
to  pray  for  it.  Neither  the  young  nor  the  old  ought  to  give  up 
the  desire  and  the  hope  of  living.  For  God  can  preserve  then- 
lives  as  long  as  he  pleases  ;  and  they  may  be  assured  that,  for 
some  reason  or  other,  it  will  be  best  that  they  should  live  as 
long  as  God  sees  fit  to  preserve  their  lives.  It  is  an  indication 
of  impatience,  ingratitude,  and  irreconciliation  to  God,  for  any 
to  omit  praying  for  the  continuance  of  their  own  life,  or  to 
desire  others  not  to  pray  for  it.     Such  instances  frequently 


POWER     OF     GOD     TO     P  BE  VENT     DEATH.  213 

occur  ;  but  all  persons  in  such  a  state  are  to  be  better  informed, 
and  entreated  to  exercise  and  express  unconditional  submission 
to  the  gracious  Giver  and  Preserver  of  life. 

2.  If  God  can  and  does  preserve,  or  cut  short  life,  just  as  he 
pleases,  then  we  ought  never  to  pray  for  the  preservation  of  our 
own  lives,  or  the  lives  of  others,  absolutely  or  unconditionally, 
in  any  case,  or  in  any  situation.  We  ought  to  rejoice  that  our 
own  times,  and  the  times  of  others,  are  in  God's  hands,  and 
that  he  knows  better  than  we  do  how  to  dispose  of  us  and 
others.  We  have  no  right  to  pray  absolutely  that  we  may  be 
kept  from  sickness ;  or,  when  we  are  sick,  that  we  may  be  re- 
stored to  health.  We  have  no  right  to  pray  absolutely  that 
we  may  be  kept  from  danger  ;  or,  if  we  are  in  danger,  that  we 
may  be  preserved  unhurt.  And  we  have  no  right  to  pray  for 
the  preservation  of  others  absolutely,  in  respect  to  sickness  and 
danger.  There  is  an  important  condition  to  be  understood, 
and  felt,  and  expressed.  "  If  the  Lord  will,"  may  our  lives  and 
health,  and  the  lives  and  health  of  others,  be  preserved.  Christ 
prayed  conditionally  in  the  view  of  his  tremendous  sufferings. 
"  Father,  if  thou  be  willing,  remove  this  cup  from  me :  never- 
theless, not  my  will,  but  thine,  be  done."  It  seems  to  be  the 
opinion  of  some  that  we  have  a  right  to  pray  for  the  preserva- 
tion of  life,  and  health,  and  any  other  temporal  or  spiritual 
blessing,  absolutely  and  unconditionally,  with  full  assurance 
that  God  will  grant  the  particular  favor  we  pray  for.  But  this 
is  contrary  to  scripture,  and  to  the  universal  experience  of 
the  best  christians.  They  are  fully  sensible  that  they  never 
know  beforehand  what  favors  it  is  best  for  God  to  bestow,  or 
for  them  to  receive.  This  leads  them  to  pray  conditionally 
and  submissively,  May  God  grant  us  this  or  that  favor.  They 
may  pray  ardently  for  some  particular  favor ;  but  if  they  are 
sincere,  they  more  ardently  pray  that  God  would  glorify  him- 
self, than  gratify  them.  There  is  no  supposable  case,  in  which 
we  have  a  right  to  pray  absolutely  and  unconditionally,  for 
life,  or  health,  or  any  temporal  or  spiritual  blessing.  Our  de- 
pendence and  ignorance  render  it  absurd  and  criminal  for  us  to 
desire  or  pray  for  any  thing  unsubmissively  and  uncondition- 
ally. 

3.  If  God  can  preserve  or  shorten  the  lives  of  all  mankind, 
just  as  he  pleases,  then  all  ought  to  carry  about  with  them  a  reali- 
zing sense  that  they  are  dying  creatures.  God  has  passed  a 
sentence  of  death  upon  them,  and  appointed  the  time,  the  place, 
the  means,  and  all  the  circumstances,  of  their  dying,  and  drawn 
an  impenetrable  veil  over  all  futurity.  They  know  not  what  a 
year,  or  a  month,  or  a  day,  may  bring  forth.  It  is  as  certain 
that  they  shall  die,  as  that  they  are  now  alive;  and  it  is  equally 


214  SERMON     XVII. 

certain  that  they  shall  die  at  the  time,  the  place,  and  under 
every  circumstance,  that  God  has  appointed.  Death  is  on  his 
way  to  meet  them,  and  he  is  an  unavoidable,  unresistible,  and 
an  unpitying  enemy.  How  reasonable  and  how  important  is 
it,  that  they  should  realize  their  dying  nature  and  dying  con- 
dition !  They  are  continually  seeing  the  sentence  of  death 
carried  into  effect,  among  the  young  and  the  old,  the  strong 
and  the  feeble,  the  high  and  the  low,  the  rich  and  the  poor,  the 
useful  and  the  useless.  The  arrows  of  death  are  constantly 
flying  around  them,  and  cutting  down  one  and  another  on 
their  right  hand  and  on  their  left.  It  is  criminal  stupidity  in 
the  living?  to  forget  that  they  are  dying  creatures.  But  such 
stupidity  possesses  the  minds  of  the  great  majority  of  mankind. 
They  feel,  and  live,  and  act,  as  though  they  thought  they  should 
never  die.  And  God,  who  knows  their  inmost  thoughts,  has 
told  them,  they  do  think  they  shall  never  die.  "  Their  inward 
thought  is,  that  their  houses  shall  continue  for  ever,  and  their 
dwelling-places  to  all  generations."  It  must  be  exceedingly 
displeasing  to  God,  for  his  dependent  and  dying  creatures  to 
indulge  such  vain,  presumptuous  and  criminal  thoughts.  It 
becomes  them  to  think  more  soberly  and  humbly  of  themselves, 
and  realize  that  they  are  born  to  die,  and  are  actually  dying 
daily,  and  drawing  nearer  and  nearer  to  the  grave,  and  that 
vast  eternity  which  lies  beyond  it.  It  is  only  for  God,  in  whose 
hand  their  breath  is,  to  withdraw  his  supporting  hand,  and  they 
must  cease  to  breathe.  For  "  there  is  no  man  that  hath  power 
over  the  spirit  to  retain  the  spirit ;  neither  hath  he  power  in  the 
day  of  death  ;  and  there  is  no  discharge  in  that  war."  Instead  of 
boasting  of  to-morrow,  every  one  ought  to  feel  the  spirit  and 
speak  the  language  of  David.  "  Lord,  make  me  to  know  mine 
end,  and  the  measure  of  my  days,  what  it  is,  that  I  may  know 
how  frail  I  am."  It  is  God  alone,  who  can  so  teach  us  to 
number  our  days,  as  to  apply  our  hearts  unto  wisdom.  No 
one  can  act  wisely  for  time  or  eternity,  who  does  not  habitually 
realize  his  frailty  and  mortality,  and  feel  and  act  as  a  dying 
creature. 

4.  Since  God  can  preserve  or  cut  short  the  lives  of  men,  just 
as  he  pleases,  death  commonly  comes  to  them  unexpected. 
They  are  very  ready  to  remember  that  God  can  preserve  their 
lives  as  long  as  he  pleases,  but  they  are  extremely  apt  to  for- 
get that  he  has  an  appointed  time  to  put  a  period  to  their  lives. 
And  if  they  do  sometimes  reflect  that  he  has  such  an  appointed 
time,  yet  they  never  know  when  that  time  will  come.  If  they 
are  in  health,  they  hope  and  expect  God  will  continue  to  pre- 
serve it.  If  they  are  sick,  they  hope  and  expect  that  God  will 
remove  their  sickness,  and  still  prolong  their  lives ;    and  the 


POWER  OF  GOD  TO  PREVENT  DEATH.    215 

oftener  he  has  graciously  recovered  them,  the  stronger  are  their 
hopes  and  expectations  that  he  will  recover  them  again  and 
again,  if  they  are  sick.  If  God  has  saved  them  once  or  oftener 
from  great  and  imminent  dangers,  they  cherish  stronger  and 
stronger  hopes  of  his  preserving  goodness ;  so  that,  in  every 
situation,  they  forget  God's  appointed  time,  and  put  far  away 
the  evil  day.  Hence  they  imagine  that  they  are  always  about 
to  live,  and  never  about  to  die ;  and  of  consequence,  let  death 
come  when  it  may,  it  commonly  comes  unexpectedly  both  to 
the  living  and  to  the  dying.  If  any  disorder  attacks  the  young 
or  the  old,  they  hope  it  will  abate  ;  but  if  it  does  not  abate, 
they  hope  it  will  come  to  a  crisis,  and  they  shall  recover,  until 
a  few  days,  or  a  few  hours,  before  they  actually  expire.  And 
their  friends  commonly  entertain  the  same  flattering  hopes. 
So  that  in  most  instances  persons  die  unexpectedly  to  them- 
selves and  others.  The  living  generally  desire  and  hope  to 
have  some  previous  warning  of  their  approaching  dissolution. 
But  though  God  does  give  them  premonitions  and  warnings 
of  their  appointed  time,  they  will  generally  disregard  or  mis- 
construe such  friendly  admonitions,  and  prepare  themselves 
and  others  for  a  grievous  disappointment.  As  they  know 
not  God's  appointed  time,  they  are  fond  of  appointing  their 
own  time  of  death  ;  and  their  time  is  commonly  far  more 
distant  than  God's  appointed  time ;  but  still  they  live  and 
depend  upon  their  own  time,  which  is  a  most  dangerous 
delusion,  that  has  destroyed  the  souls  of  thousands.  It  is 
extreme  folly  in  the  young  especially  to  depend  upon  long  life, 
when  they  see  and  know  that  but  a  small  proportion  of  man- 
kind ever  live  to  old  age.  They  have  much  more  ground  to 
expect  that  God  will  not  carry  them  even  to  old  age,  than  that 
he  will.  Their  depending  upon  life  directly  tends  to  prepare 
them  for  a  great  and  fatal  disappointment.  And  it  is  still  more 
unwTise  and  dangerous  for  the  aged  to  hope  and  expect  that 
they  shall  live  much  longer.  They  know  that  their  appointed 
time  cannot  be  far  distant,  whether  their  constitution  be  strong 
or  feeble,  or  whether  their  health  continues  or  declines.  They 
have  no  time  to  lose,  but  need  to  employ  it  as  good  old  Bar- 
zillai  did  his,  in  preparing  for  a  dying  hour. 

5.  Since  God  can  shorten  or  preserve  life,  just  as  he 
pleases,  none  can  enjoy  life  without  becoming  truly  religious. 
All  their  interests  for  time  and  eternity  are  suspended  upon  the 
sovereign  will  and  appointment  of  God,  who  has  determined 
the  precise  time  of  their  probationary  state,  and  concealed  that 
time  from  them.  They  live  on  sparing  and  distinguishing 
mercy,  and  they  know  not  when  that  distinguishing  and  for- 
feited mercy  may  fail.     They  are  in  a  dangerous  situation, 


216  SERMON     XVII. 

and  there  are  continually  objects  and  events  occurring  which 
they  cannot  avoid,  and  which  silently  and  solemnly  remind 
them  of  their  dangerous  and  critical  situation.  Those,  there- 
fore, who  are  destitute  of  religion  are  all  their  life-time  subject 
to  bondage  through  fear  of  death.  If  they  have  health,  they 
cannot  enjoy  it  in  peace.  If  they  have  friends,  they  cannot 
enjoy  them  in  peace.  If  they  have  prosperity,  they  cannot 
enjoy  it  in  peace.  If  they  are  in  trouble,  the  uncertainty  of 
life  increases  it.  Indeed,  there  is  no  peace  to  the  graceless  ; 
for  they  are  not  reconciled  to  the  appointment  of  God,  respect- 
ing the  day  of  their  death ;  and  while  they  are  unreconciled  to 
this,  there  is  nothing  in  the  universe  that  can  give  them  solid 
comfort.  Let  God  give  them  ever  so  many  good  things,  this 
availeth  them  not,  whenever  they  think  of  the  appointed  and 
unknown  time  of  death,  which  will  strip  them  of  all  they  hold 
most  desirable  and  valuable,  and  destroy  all  their  future  and 
eternal  hopes.  They  can  find  no  peace  until  they  become  at 
peace  with  God,  and  exercise  that  supreme  love  to  him  which 
will  produce  faith,  repentance,  submission,  hope  and  confi- 
dence. These  pure  and  holy  affections  constitute  vital  piety, 
which  prepares  all  who  possess  it  for  peace  and  comfort  in  all 
conditions  of  life.  But  neither  the  young  nor  the  old,  neither 
the  rich  nor  the  poor,  neither  the  prosperous  nor  the  afflicted, 
can  have  peace,  until  they  hope  in  God  through  grace.  God- 
liness with  contentment  is  great  gain.  No  person  can  live 
comfortably  without  it.  All  the  apparent  peace  and  comfort, 
which  the  unholy,  the  unsubmissive,  and  the  ungodly  flatter 
themselves  that  they  enjoy,  is  owing  to  nothing  but  stupidity 
and  delusion,  out  of  which  they  must  sooner  or  later  awake 
into  remorse  and  despair.  They  stand  on  slippery  places,  and 
their  feet  will  slide  at  God's  appointed  time.  It  is  presump- 
tion in  them  to  expect  that  God  will  give  them  warning  long 
enough  beforehand  to  prepare  for  death,  or  that  he  will  cause 
them  to  take  warning  and  prepare  for  the  solemn  event.  They 
have  much  more  reason  to  fear  that  God  will  cut  off  their  lives 
suddenly  and  unexpectedly,  and  hurry  them  into  eternity. 

Finally,  since  God  always  brings  about  every  one's  death 
at  the  appointed  and  best  time,  mourners  always  have  reason 
to  exercise  cordial  and  unreserved  submission  to  his  bereaving 
hand.  He  does  not  afflict  willingly,  or  unwisely,  or  prema- 
turely. He  fixes  the  time  of  every  death  in  a  full  view  of  all 
its  antecedents,  attendants  and  consequences.  He  regards 
with  an  equal  and  impartial  eye  both  the  dying  and  the  living. 
He  is  never  absent  from  the  dying  at  the  moment  they  expire. 
He  is  never  an  unconcerned  spectator.  He  feels  compassion 
towards  them  that  weep,  though   he  does  not  weep  with  them. 


POWER  OF  GOD  TO  PREVENT  DEATH.     217 

He  not  only  does  right,  but  he  does  well,  with  respect  to  both 
the  dead  and  the  living.  Why  then  should  the  living  ever 
murmur  or  complain  ?  They  ought  to  be  thankful  that  God 
spared  the  dead,  so  long,  and  that  he  has  spared  them  still 
longer.  In  sparing  their  lives,  he  has  bestowed  a  good  upon 
them,  greater  than  the  evil  he  has  inflicted  by  his  bereaving 
hand. 

Those  who  have  recently  lost  a  son,  or  a  daughter,  or  a 
brother,  ought  to  be  still,  and  not  open  their  mouths ;  for  God 
has  done  it,  and  done  it  in  perfect  wisdom  and  goodness.  It 
is  true  that  they  all  have  reason  to  mourn,  but  especially  those 
who  have  been  bereaved  of  a  brother  in  the  morning  of  life. 
The  death  of  a  young  man  of  an  amiable  disposition,  of  res- 
pectable talents,  of  a  reputable  profession,  and  of  a  regular 
life,  is  a  just  cause  of  mourning  and  regret,  not  only  to  his 
nearest  relatives  but  to  all  his  friends  and  acquaintance.  But 
neither  a  brother  nor  sister  have  any  right  to  say,  Lord,  hadst 
thou  been  present,  my  brother  had  not  died.  God  was 
present,  and  has  done  his  pleasure,  which  is  a  solid  ground, 
not  only  of  submission,  but  of  consolation.  And  if  they  only 
improve  this  bereavement  aright,  they  will  have  reason  to  say, 
and  be  disposed  to  say,  that  it  has  been  good  for  them  that  they 
have  been  afflicted  and  bereaved. 

And  now  the  death  of  Dr.  Kingsbury  solemnly  admonishes 
those  of  his  age  to  be  ready  also.  He  was  born  and  brought 
up  wTith  them,  and  shared  in  their  esteem  and  regard,  and  was 
as  likely,  to  human  appearance,  to  live,  as  they  were  when  he 
died,  or  are  now.  You  have  a  demonstration  that  you  are 
the  monuments  of  God's  sparing  mercy ;  and  will  you  not 
devote  your  spared  lives  to  the  service  of  your  kind  Creator 
and  Preserver?  Boast  not  of  to-morrow.  Another  year,  or 
another  month,  or  even  another  week,  may  close  your  eyes  in 
death.  "  Behold,  now  is  the  accepted  time,  behold,  now  is  the 
day  of  salvation." 


VOL.  III. 


28 


SERMON   XVIII. 


A  WARNING  TO  YOUTH. 


Rejoice,  O  young  man,  in  thy  youth  ;  and  let  thy  heart  cheer  thee  in  the  days  of 

thy  youth,  and  -walk  in  the  -ways  of  thine  heart,  and  in  the  sight  of 

thine  eyes  ;  hut  know  thou,  that  for  all  these  things  God 

-will  "bring  thee  into  judgment.  — Eccl.  xi.  9. 

Youths  have  often  been  compared  to  trees  in  their  bloom ; 
but,  like  beautiful  and  promising  blossoms,  they  often  disap- 
point the  hopes  they  inspire.  It  depends  upon  the  principles 
they  imbibe,  and  the  courses  they  pursue,  whether  they  shall 
or  shall  not  be  blessings  to  their  parents,  to  their  friends,  and  to 
their  fellow  creatures.  Those  who  have  lived  to  acquire  the 
wisdom  of  piety  and  experience,  have  always  felt  a  tender 
solicitude  for  the  rising  generation,  and  endeavored  to  guide 
and  guard  them  in  their  young  and  inexperienced  age.  Solo- 
mon possessed  all  the  wisdom  which  piety  and  experience 
could  teach.  He  knew  what  it  was  to  remember  his  Creator 
in  the  days  of  his  youth,  and  to  pour  out  his  heart  before  him 
in  prayer  and  praise.  And  he  knew  by  experience  the  evil  and 
folly  of  walking  in  the  ways  of  his  heart  and  in  the  sight  of  his 
eyes.  This  excited  in  his  breast  a  peculiar  concern  for  those 
who  were  coming  upon  the  stage  of  life,  and  were  about  to  be 
exposed  to  all  the  dangers  of  this  smiling  and  ensnaring  world. 
His  paternal  feelings  for  the  safety  and  happiness  of  the  young, 
he  expresses  in  terms  the  best  adapted  to  make  a  strong  and 
deep  impression  on  their  minds.  "  Rejoice,  O  young  man,  in 
thy  youth ;  and  let  thy  heart  cheer  thee  in  the  days  of  thy 
youth,  and  walk  in  the  ways  of  thine  heart,  and  in  the  sight  of 
thine  eyes :  but  know  thou,  that  for  all  these  things  God  will 
bring  thee  into  judgment."     I  propose  in  the  present  discourse, 


A      WARNING     TO      YOUTH.  219 

I.  To  give  the  true  import  of  this  serious  address  to  youth ; 
and, 

II.  To  endeavor  to  convince  them  of  the  propriety  of  it. 

I.  The  first  thing  to  be  considered  is,  the  true  import  of  the 
address  to  youth  in  the  text.  It  has  often  been  understood  and 
represented  in  a  sense  very  different  from  the  wise  man's  mean- 
ing.    For, 

1.  Some  suppose  that  Solomon  means  to  express  his  appro- 
bation of  young  people,  in  pursuing  the  innocent  recreations 
and  amusements  of  life.  They  consider  him  as  representing 
religion  as  not  only  free  from  austerity  and  gloominess,  but  as 
productive  of  the  purest  happiness  in  the  present,  as  well  as  in 
the  future  state.  And  it  must  be  allowed  that  he  often  does 
paint  virtue  and  piety  in  this  amiable  and  beautiful  form. 
"  Her  ways  are  ways  of  pleasantness,  and  all  her  paths  are 
peace."  "  Then  I  commended  mirth,  because  a  man  hath  no 
better  thing  under  the  sun,  than  to  eat  and  to  drink  and  to  be 
merry:  for  that  shall  abide  with  him  of  his  labor  the  days 
of  his  life,  which  God  giveth  him  under  the  sun."  "  Go  thy 
way,  eat  thy  bread  with  joy,  and  drink  thy  wine  with  a  merry 
heart ;  for  God  now  accepteth  thy  works."  The  truth  of  these 
observations  has  been  experienced  by  those  who  have  lived  a 
holy,  devout  and  heavenly  life.  They  have  found  that  the 
enjoyments  of  religion  lay  the  best  foundation  for  the  true 
enjoyment  of  the  world.  The  good  man  is  satisfied  of  him- 
self, and  prepared  to  receive,  to  improve,  and  to  enjoy,  every 
temporal  blessing  in  the  best  manner  possible.     But  yet, 

2.  This  does  not  appear  to  be  Solomon's  meaning  in  the 
text,  when  he  says,  "  Rejoice,  O  young  man,  in  thy  youth ;  and 
let  thy  heart  cheer  thee  in  the  days  of  thy  youth,  and  walk  in 
the  ways  of  thine  heart,  and  in  the  sight  of  thine  eyes."  We 
can  hardly  suppose  that  he  here  addresses  a  pious  youth,  whose 
heart  is  right  with  God,  and  who  loves  to  walk  in  the  ways  of 
his  commandments  ;  but  the  very  terms  he  uses,  denote  that  he 
is  speaking  to  a  careless,  secure,  unsanctified  youth,  who  has 
no  fear  of  God  before  his  eyes.  And  surely  he  would  not 
exhort  such  an  one  "  to  walk  in  the  ways  of  his  heart  and  in  the 
sight  of  his  eyes."  It  is  therefore  beyond  a  doubt  that  he 
means  to  speak  ironically,  and  to  convey  an  idea  directly  con- 
trary to  what  his  words  literally  express.  The  inspired  writers 
often  use  this  mode  of  speaking,  in  order  to  convey  their  real 
meaning  in  the  most  strong  and  pointed  manner.  Thus  God 
said  of  Adam,  after  he  had  been  guilty  of  the  folly  as  well  as 
sin  of  disobedience,  "  Behold,  the  man  is  become  as  one  of  us, 
to  know  good  and  evil."  And  Christ  said  to  the  obdurate 
Jews,  "  Fill  ye  up  the  measure  of  your  fathers."     Instead  of 


220  SERMON       XVIII. 

exhorting  young  people  to  gratify  their  corrupt  and  vain  hearts, 
Solomon  means  to  warn  them  against  every  evil  and  false 
way.  This  appears  from  what  he  immediately  subjoins. 
"  But  know  thou,  that  for  all  these  things,  God  will  bring  thee 
into  judgment.  Therefore  remove  sorrow  from  thy  heart  and 
put  away  evil  from  thy  flesh ;  for  childhood  and  youth  are 
vanity.  Remember  now  thy  Creator  in  the  days  of  thy  youth, 
while  the  evil  days  come  not,  nor  the  years  draw  nigh,  when 
thou  shalt  say,  I  have  no  pleasure  in  them."  It  is  presumed 
that  every  one  will  now  admit  that  Solomon  means,  by  his 
address  to  youth  in  the  text,  to  remind  them  of  their  responsi- 
bility to  God  for  all  their  conduct  through  life ;  and  to  fasten 
on  their  minds  a  strong  and  constant  sense  of  that  great  and 
decisive  day,  when  God  will  bring  every  work  into  judgment, 
with  every  secret  thing,  whether  it  be  good,  or  whether  it  be 
evil.  But  now  those  who  are  in  the  morning  of  life  may  be 
ready  to  ask,  Why  should  the  wise  man  give  us,  in  particular, 
such  a  solemn  warning  to  live  and  act  under  a  realizing  view 
of  the  great  and  last  day  ?  Did  he  not  know  that  such  a  view 
of  future  and  eternal  realities  would  disturb  our  peace  and 
destroy  all  our  pleasing  hopes  and  prospects  ?  Why  did  he 
not  make  this  address  to  the  aged,  who  have  gone  through  the 
busy  scenes  of  life,  and  are  just  ready  to  appear  before  the 
supreme  tribunal  of  their  final  judge  ?  We  do  not  see  the 
propriety  of  his  solemn  address  to  us,  in  particular.  Now,  as 
I  proposed, 

II.  To  convince  you,  who  are  ready  to  think,  to  feel  and 
speak  in  this  manner,  of  the  propriety  of  the  wise  man's 
address,  and  of  the  importance  of  your  living  in  a  constant 
preparation  for  your  future  and  final  account,  I  will  suggest 
the  following  things  to  your  most  serious  consideration. 

1.  Please  to  reflect  upon  your  hearts,  which  you  have  carried 
about  with  you,  and  which  you  have  found  to  be  extremely 
corrupt  and  sinful.  You  were  shapen  in  iniquity  and  conceived 
in  sin.  You  came  into  the  world  with  hearts  deceitful  above 
all  things,  and  desperately  wicked.  Every  imagination  of  the 
thoughts  of  your  hearts  has  been  evil,  only  evil,  continually. 
In  you,  that  is,  in  your  hearts,  there  has  dwelt  no  good  thing. 
And  your  hearts  have  not  only  been  full  of  evil,  but  fully  set 
in  you  to  do  evil.  Have  you  not  found  that  they  have  led 
you  astray  in  a  thousand  instances  ?  Have  they  not  led  you 
to  be  ungrateful,  undutiful,  and  disobedient  to  your  parents  ? 
Have  they  not  led  you  to  hate  instruction,  and  despise  reproof; 
to  disobey  the  voice  of  your  teachers,  and  disregard  those  who 
instructed  you  ?  Have  they  not  led  you  to  speak  many  vain 
and  idle  words,  if  not  to  take  the  name  of  the  Lord  your  God 


A     WARNING      TO     YOUTH.  221 

in  vain  ?  Have  they  not  led  you  to  pursue  vain  amusements 
and  sinful  diversions  ?  Have  they  not  led  you  to  neglect  read- 
ing the  Bible  and  pious  books,  and  to  omit  secret  prayer,  and 
private  and  public  worship  ?  Have  they  not  led  you  to  pro- 
fane the  Sabbath,  and  to  run  into  almost  all  evil,  in  the  midst 
of  the  congregation  and  assembly  ?  Have  they  not  led  you  to 
love  vain  conversation,  vain  company,  and  to  entice  others  to 
follow  your  pernicious  example  ?  Have  you  not  found  your 
hearts  opposed  to  God,  to  the  friends  of  God,  to  the  cause  of 
God,  and  to  every  thing  serious,  sacred  and  divine  ?  Have 
you  not  felt  a  strong  disposition  to  put  far  away  the  evil  day, 
and  to  banish,  as  much  as  possible,  all  serious  thoughts  and 
objects  from  your  minds  ?  But  instead  of  pushing  these  inqui- 
ries any  farther,  it  may  be  more  pertinent  to  ask,  whither  will 
such  corrupt  and  depraved  hearts  carry  you  ?  Can  you  con- 
ceive of  any  safety  in  trusting  in  such  hearts,  which  you  have 
found  have  so  often  betrayed,  deceived,  and  well-nigh  ruined 
you  ?  Can  you  set  any  bounds  to  your  progress  in  sinning  ? 
Is  there  any  evil,  or  danger,  to  which  you  are  not  exposed  ? 
Is  there  not,  then,  a  great  propriety  in  the  wise  man's  address- 
ing you  in  particular ;  and  in  warning  you  not  to  walk  in  the 
ways  of  your  hearts,  which  are  the  ways  to  certain  and  endless 


ruin 


2.  Consider  that  the  world  in  which  you  live,  and  through 
which  you  have  to  pass  to  your  long  home,  is  every  way  calcu- 
lated to  corrupt  and  destroy  you. 

In  the  first  place,  the  things  of  the  world  are  full  of  poison, 
and  perfectly  suited  to  increase  and  draw  forth  the  native  cor- 
ruption of  your  hearts.  Every  object  which  strikes  your  eye, 
or  your  ear,  directly  tends  to  affect  your  hearts,  and  leave  a  bad 
impression  there.  All  the  natural  good  and  evil  you  experi- 
ence, serves  to  awaken  some  sinful  and  selfish  affection.  All 
the  objects  around  you  are  armed  against  you,  and  act  an 
unfriendly  part  towards  you.  The  regular  succession  of  the 
seasons,  the  sudden  and  unexpected  changes  of  fortune,  the 
riches,  the  honors,  and  all  the  scenes  of  prosperity,  which  attract 
your  desires  and  hopes,  as  well  as  all  the  evils  you  feel,  or  fear, 
concur  to  rivet  your  attention  and  attachment  to  some  vain  and 
unsatisfactory  object.  You  cannot  observe,  much  less  mix 
with,  the  passing  scenes  of  life,  without  being  some  way  or 
other  affected  and  corrupted  by  them.  All  the  visible  and 
sensible  objects  with  which  you  are  concerned  and  connected, 
have  a  direct  and  powerful  tendency  to  blind  your  minds, 
harden  your  hearts,  and  unfit  you  for  heaven. 

In  the  next  place,  worldly  employments,  as  well  as  worldly 
objects,  are  of  a  dangerous  and  ensnaring  nature  to  your  hearts. 


222  SERMON     XVIII. 

God  made  you  for  activity,  and  has  given  you  the  best  oppor- 
tunities in  this  world,  to  exert  and  display  all  your  active  pow- 
ers. You  ought  to  be  constantly  engaged  in  some  useful 
employment.  But  whether  you  cultivate  the  earth,  or  sail  the 
ocean,  or  instruct  others,  or  whatever  business  you  pursue, 
your  appropriate  calling  will  engross  your  attention,  and  draw 
your  hearts  to  some  selfish  interest.  Any  worldly  business 
will  tend  to  make  you  worldly-minded,  and  unfit  you  for  the 
service  and  enjoyment  of  God.  Every  business,  calling,  or 
profession,  has  its  peculiar  evils  and  dangers,  and  naturally 
creates  some  custom,  or  habit,  unfavorable  to  the  concerns  of 
the  soul,  while  you  retain  your  native  depravity.  You  may 
imagine  that  if  you  avoid  the  more  public  and  busy  scenes  of 
life,  and  seek  retirement,  you  shall  escape  the  dangers  to  which 
you  see  so  many  exposed ;  but  your  fond  hope  may  involve 
you  in  the  most  insensible,  and  consequently  in  the  most  fatal 
evils  ;  and  that  very  business,  which  you  expect  will  be  your 
safety,  may  insensibly  prove  your  ruin. 

Besides,  you  are  in  no  less  danger  from  the  men  of  the 
world,  than  from  its  business  and  objects.  You  are  rising  up 
with  a  rising  generation,  with  whom  you  must  live,  and  with 
whom  you  must  converse,  and  with  whom  you  must  be  more 
or  less  intimately  connected.  These  children  of  disobedience 
will  wish  and  endeavor  to  make  you  feel  and  act  like  them- 
selves ;  and  their  weight  and  influence  will  be  next  to  irresist- 
ible. This  you  have  lived  long  enough  to  know  by  experience. 
How  often  have  they  already  led  you  to  think  and  speak  and 
act  contrary  to  the  instructions  you  have  received,  the  resolu- 
tions you  have  formed,  and  the  plain  dictates  of  your  reason 
and  conscience  ?  If  you  turn  to  your  right  hand  or  left,  if  you 
associate  with  these  or  those  of  your  age,  they  will  lie  in  wait 
to  deceive  and  destroy.  Idle,  vain,  and  wicked  company  is 
one  of  the  most  fatal  snares  to  which  you  are  exposed,  and 
from  which  it  is  most  difficult  to  escape.  Old  company  may 
be  as  corrupting  as  the  young,  and  sometimes  far  more  fatal. 
Those  who  are  grown  gray  in  folly,  vanity,  and  dissipation, 
are  the  most  dangerous  men  in  the  world  to  those  youths 
who,  of  choice  or  necessity,  associate  with  them.  This  world 
lies  in  wickedness  ;  and  you  cannot  escape  its  contaminating 
influence,  while  you  live  in  it  with  unholy  hearts.  Remember 
therefore  your  Saviour's  caution :  "  Beware  of  men." 

Farthermore,  the  god  of  the  world  unites  with  the  men  of 
the  world,  and  all  its  scenes  and  objects,  to  lead  you  in  the 
broad  road  to  ruin.  The  apostle  says,  "  If  our  gospel  be  hid,  it 
is  hid  to  them  that  are  lost ;  in  whom  the  god  of  this  world  hath 
blinded  the  minds  of  them  that  believe  not,  lest  the  light  of  the 


A     WARNING     TO     YOUTH.  223 

glorious  gospel  of  Christ,  who  is  the  image  of  God,  should 
shine  unto  them."  And  he  asserts  that  "  the  prince  of  the 
power  of  the  air  is  the  spirit  that  now  worketh  in  the  children 
of  disobedience."  While  your  hearts  remain  unsanctified, 
Satan  has  an  uncontrolled  influence  over  you,  and  employs 
every  thing  in  the  world  to  blind  your  minds,  to  stupify  your 
consciences,  and  alienate  your  hearts  from  God  and  divine 
things.  He  is  a  subtile  and  malignant  enemy.  He  goes  about 
as  a  roaring  lion,  seeking  whom  he  may  devour.  While  you 
are  ignorant  of  his  devices,  he  has  every  advantage  to  lead  you 
captive  at  his  will.  Thus  all  the  objects,  all  the  employments, 
all  the  men,  and  the  god  of  this  world,  are  united  in  their  influ- 
ence to  destroy  you.  You  are  constantly  surrounded  by 
powerful  spiritual  enemies,  and  through  hosts  of  these  you  are 
passing  through  life.  Do  you  not  need  and  ought  you  not  to 
receive  the  admonition  in  the  text ;  and  all  other  friendly  admo- 
nitions of  danger  ?  Can  any  thought  be  more  proper  to  lie 
continually  on  your  minds,  than  your  constant  exposedness  to 
live  and  die  impenitent. 

3.  Bear  it  in  your  minds,  that  you  are  now  in  a  state  of  trial, 
and  forming  your  characters  for  eternity.  God  is  leading  you 
through  the  snares  and  dangers  of  this  world,  as  he  did  his 
people  in  the  wilderness,  to  know  what  is  in  your  hearts,  and 
whether  you  will  obey  or  disobey  his  commands.  He  knows 
what  will  most  sensibly  affect  every  individual  in  every  situa- 
tion of  life.  He  may  try  you  with  health  of  body  and  vigor  of 
mind,  with  favor  of  friends  and  frowns  of  enemies,  with  the 
blessings  of  providence,  with  the  means  of  grace,  and  with  the 
strivings  of  his  Spirit.  He  may  place  you  in  one  situation,  and 
then  in  another,  to  try  your  feelings  under  very  different  cir- 
cumstances. And  he  will  keep  his  eye  constantly  fixed  upon 
you.  He  will  watch  you  when  you  go  out,  and  when  you 
come  in ;  when  you  are  idle,  and  when  you  are  busy ;  when 
you  rejoice,  and  when  you  mourn ;  when  you  hope,  and 
when  you  fear ;  when  you  regard,  and  when  you  disregard, 
his  solemn  warnings  and  admonitions.  So  that  you  will 
live  and  move  under  the  constant  inspection  of  the  all- 
seeing  and  heart-searching  God,  who  will  be  continually 
exhibiting  before  you  new  and  various  objects,  on  purpose  to 
try  your  hearts,  and  prepare  you  for  your  future  and  eternal 
state.  And  can  you  conceive  of  being  placed  in  a  more 
serious,  critical  and  trying  situation  ?  Though  you  are  thought- 
less of  God,  he  will  not  be  thoughtless  of  you ;  though  you 
would  have  nothing  to  do  with  God,  he  will  have  something 
to  do  with  you ;  and  though  you  wish  to  flee  out  of  his  hand, 
his  hand  will  hold  you.     He  knows  your  down-sitting  and 


224  SERMON     XVIII. 

up-rising,  and  understands  your  thoughts  afar  off.  He  com- 
passes your  path,  and  surrounds  you  with  his  presence,  every 
day,  and  every  where.  Do  you  not,  then,  need  to  be  reminded 
repeatedly  of  your  trying  situation  as  probationers  for  eternity, 
who  are  preparing  for  your  final  and  endless  destination  ? 

4.  Remember  that  God  not  only  may,  but  must  call  you  to 
an  account  for  all  your  conduct  in  this  state  of  trial.  He  has 
formed  you  rational  and  immortal  creatures.  He  has  made 
you  capable  of  knowing  good  and  evil,  and  of  feeling  your 
moral  obligations  to  obey  all  the  intimations  of  his  will,  whether 
by  the  voice  of  his  word,  or  by  the  dictates  of  your  conscience. 
And  since  he  has  endued  you  with  rational  and  moral  powers, 
he  cannot  consistently  leave  you  to  live  as  you  please  ;  but  is 
bound,  by  his  moral  perfections,  to  call  you  to  an  account  for 
all  the  exercises  of  your  hearts,  and  actions  of  your  lives. 
"  Know  thou,  that  for  all  these  things,  God  will  bring  thee  into 
judgment."  God  was  at  liberty  whether  to  give  you  a  rational 
and  immortal  existence  or  not ;  but  we  cannot  conceive  that  he 
is  at  the  same  liberty  to  call  you  or  not  call  you  to  an  ac- 
count for  your  treatment  of  him  and  one  another  in  this  world. 
It  is  just  as  certain,  therefore,  that  he  will  bring  you  into  judg- 
ment, as  that  he  has  brought  you  into  existence.  And  now 
consider  once  more, 

5.  Whether  your  hearts  can  endure,  or  your  hands  be  strong, 
in  the  day  that  God  shall  deal  with  you  ?  "When  he  calls  you 
to  judgment,  he  will  bring  into  view  all  that  you  have  said  and 
thought  and  done,  which  was  contrary  to  his  holy  law.  He 
will  let  no  idle  word,  no  sinful  thought,  pass  unnoticed.  He 
will  exhibit  your  whole  hearts  and  your  whole  lives  before  the 
view  of  the  whole  intelligent  creation.  And  is  it  not  of  serious 
importance  that  you  should  be  prepared  for  this  solemn  scene  ? 
The  judgment  which  God  shall  pass  will  be  final,  and  without 
appeal.  When  Christ  says  to  the  righteous,  "  Come,  ye  blessed 
of  my  Father,  inherit  the  kingdom  prepared  for  you  from  the 
foundation  of  the  world,"  they  will  go  away  into  everlasting 
life.  And  when  he  says  to  the  wicked,  "  Depart,  ye  cursed, 
into  everlasting  fire,"  they  will  immediately  sink  into  endless 
perdition.  In  the  view  of  all  these  things,  which  have  been 
exhibited  to  your  most  serious  consideration,  must  you  not  see 
and  feel  the  propriety  and  importance  of  the  solemn  address 
made  to  unthinking,  unholy,  unfeeling  youth  in  the  text,  and  of 
the  solemn  warnings  and  admonitions  given  to  the  young 
through  the  whole  word  of  God  ?  If  solemn  warnings  will 
ever  do  you  any  good,  it  is  most  likely  they  will  do  you  good 
in  the  morning  of  life.  If  they  do  not  carry  conviction  to  your 
consciences  now,  you  have  great  reason  to  fear  that  they  never 


A     WARNING     TO      YOUTH.  225 

will.  The  longer  you  resist  conviction,  the  more  hardened  you 
will  grow,  and  the  more  you  will  be  prepared  to  be  destroyed ; 
and  that  without  remedy. 

IMPROVEMENT. 

1.  If  there  be  a  propriety  in  the  solemn  and  pathetic  address 
to  youth  in  the  text,  then  it  is  very  absurd  for  any  to  think 
that  young  people  in  particular  may  be  excused  for  postponing 
and  neglecting  preparation  for  their  future  and  eternal  state. 
This  they  are  disposed  to  think  and  say.  They  claim  a  right 
to  rejoice  in  their  youth,  to  walk  in  the  ways  of  their  hearts, 
and  in  the  sight  of  their  eyes,  and  put  far  away  the  evil  day  of 
death,  or  old  age.  They  feel  and  say  it  would  be  very  improper, 
indecent  and  unbecoming  in  them,  to  regard  serious  and  divine 
things ;  and  the  world  would  despise  them  for  it.  They  vainly 
imagine,  that  they  have  time  enough  before  them  to  prepare 
for  death  and  eternity  in  some  later  period  of  life.  They  are 
ready  to  believe  and  say  that  the  aged,  the  sick  and  dying, 
ought  to  prepare  for  the  solemn  scenes  before  them.  They 
would  think  it  very  absurd  and  criminal  for  a  dying  youth  not 
to  pray,  and  if  capable,  not  to  read  the  Bible,  and,  if  he  had 
opportunity,  not  to  converse  about  death  and  eternity.  They 
do  think  it  is  very  absurd  and  criminal  for  those  whose  heads 
are  covered  with  gray  hairs,  and  who  are  stooping  over  the 
grave,  not  to  read  and  pray,  and  set  their  souls  in  order  for  that 
vast  eternity,  where  they  must  soon  be  fixed  in  never-ending 
happiness,  or  misery.  But  yet,  they  excuse  themselves  for  the 
neglect  of  every  religious  duty,  and  for  the  ardent  pursuit  of 
every  lying  vanity.  And  their  excuse  is  accepted  by  one 
another,  by  the  world  in  general,  and  too  often  by  their  very 
parents,  who  have  publicly  and  solemnly  dedicated  them  to 
God,  and  bound  themselves  to  bring  them  up  in  the  nurture 
and  admonition  of  the  Lord.  This  would  be  strange  were  it 
not  common ;  and  that  it  is  common  is  stranger  still.  Such 
views  and  feelings  are  contrary  to  the  voice  of  God  in  his  word. 
He  requires  young  people  to  remember  their  Creator  in  the 
days  of  their, youth,  and  commands  young  men  to  be  sober- 
minded.  Such  views  and  feelings  are  contrary  to  the  voice  of 
God  in  his  providence.  He  sends  death  to  the  young  as  well 
as  to  the  old.  And  such  views  and  feelings  are  contrary  to  the 
dictates  of  conscience  in  both  the  old  and  young.  They  both 
know  that  it  is  the  indispensable  duty  of  rational  and  immortal 
creatures  to  give  their  hearts  and  lives  to  God,  as  soon  as  they 
are  capable  of  it.  There  are  in  reality  more  and  weightier  rea- 
sons for  youth  to  be  religious,   than  for  any  other  persons. 

vol.  in.  29 


226  SERMON     XVIII. 

While  they  neglect  religion,  they  run  the  awful  risk  of  destroy- 
ing, not  only  their  own  souls,  but  the  souls  of  others,  and  of 
doing  a  vast  deal  of  mischief  in  the  world,  whether  they  are 
finally  saved  or  lost. 

2.  If  there  be  a  propriety  in  the  solemn  and  pathetic  address 
to  youth  in  the  text,  then  there  is  something  very  beautiful  and 
amiable  in  becoming  religious  early  in  life.  Piety  adorns  all 
persons  who  possess  it;  but  it  shines  with  peculiar  lustre  in  youth, 
because  it  more  clearly  appears  to  be  the  effect  of  a  change  of 
heart,  than  of  a  change  of  circumstances.  Gay  youths  often 
become  more  sober,  circumspect  and  regular,  in  consequence 
of  age,  of  trials,  and  even  of  ambition,  or  a  desire  of  gaining 
respectability  in  the  eyes  of  the  world  ;  while  they  are  as  really 
impenitent,  unbelieving  and  opposed  to  the  gospel,  as  ever  they 
were.  But  when  young  men  become  sober-minded,  and 
renounce  the  vanities  of  childhood  and  youth,  and  unite  with 
the  people  of  God  in  practicing  and  promoting  vital  piety,  they 
exhibit  a  shining  evidence  of  real,  unfeigned  religion,  and  of 
a  pure  purpose  to  serve  God  and  their  generation  as  long  as 
they  live.  They  resemble  young  Samuel,  young  Josiah,  and 
the  young  Redeemer,  who  went  about  his  Father's  business  at 
twelve  years  old.  Though  some,  who  were  converted  late  in 
life,  have  been  eminently  pious  and  extensively  useful,  yet 
those  who  have  been  the  most  pious  and  most  useful  in  the 
world,  have  generally  become  pious  in  youth.  Such  certainly 
have  the  most  time  and  best  opportunities  of  doing  good  in 
the  world.  How  useful  were  Abraham,  Isaac  and  Jacob  ;  how 
useful  were  Joseph  and  Moses  ;  how  useful  were  Jehoiada  and 
Daniel !  These  men  were  early  pious,  and  long  and  extensively 
useful ;  and  they  will  command  the  respect  and  veneration  of 
all  mankind  to  the  end  of  time.  Early  piety  is  so  far  from 
being  really  disreputable,  that  it  never  fails  to  command  the 
inward  respect  of  both  the  young  and  the  old.  Early  piety  is 
peculiarly  pleasing  to  God.  He  says,  "  I  love  them  that  love 
me  ;  and  those  that  seek  me  early,  shall  find  me."  Accordingly, 
as  far  as  our  observation  extends,  we  find  that  God  much 
oftener  produces  piety  in  the  young,  than  in  the  old.  Though 
some  old  Manassehs  are  called  in  at  the  eleventh  hour,  yet  the 
instances  are  very  few,  in  comparison  with  the  conversion  of 
youths  and  others  in  the  early  stages  of  life.  Youth  is  the  best 
and  most  important  time  to  become  religious.  It  is  the  best 
time  for  themselves,  for  God,  and  for  the  world,  were  they 
sure  of  life  and  of  a  sound  conversion  in  the  hour  of  death. 
But  they  have  no  assurance  of  life,  nor  of  becoming  religious, 
though  life  should  be  prolonged  to  the  latest  period.  Those 
youths,  and  those  only,  have  acted  the  wisest  part,  who  have 


A     WARNING      TO      YOUTH.  227 

chosen  the  one  thing  needful,  devoted  themselves  to  God,  and 
secured  his  everlasting  favor. 

3.  If  there  be  a  propriety  in  the  solemn  and  pathetic  address 
to  the  youth  in  the  text ;  then  there  is  a  peculiar  propriety  in 
young  persons  remembering  the  Sabbath-day,  and  keeping  it 
holy.  The  Sabbath  was  made  for  man,  and  is  a  precious  season 
given  to  the  young  as  well  as  the  old,  to  attend  to  the  great  con- 
cerns of  their  souls.  It  is  a  time  to  think,  to  read  and  to  pray,  in 
secret  and  private,  as  well  as  in  public.  But  young  people  are 
extremely  apt  to  neglect  and  even  abuse  the  great  privilege  of 
attending  public  worship,  and  hearing  the  gospel,  which  has 
brought  life  and  immortality  to  light,  opens  the  invisible  scenes 
of  the  invisible  world,  and  exhibits  the  restraining  motives  of 
death,  judgment  and  eternity.  The  gospel  assures  them,  that 
they  are  living  for  eternity,  and  that  their  souls  are  immortal, 
and  that  they  must  very  soon  be  called  into  judgment,  and  give 
an  account  of  the  deeds  done  in  the  body.  But  who  are  so 
apt  to  neglect  and  abuse  the  privileges  of  the  Sabbath  as  they 
are  ?  Who  are  so  apt  to  absent  themselves  from  the  house  of 
God  ?  Who  are  so  apt  to  attend  public  worship  with  levity  ? 
Who  are  so  apt  to  resist  the  truth  and  despise  reproof  ?  Yet 
none,  in  God's  view,  stand  in  so  much  need  of  instruction,  of 
warning  and  of  reproof,  as  they  do.  He  has  commanded 
parents  to  instruct  and  restrain  them ;  and  he  has  commanded 
his  ministers  to  feed  the  lambs  of  his  flock.  It  is  to  be  greatly 
lamented,  that  parents  so  often  allow  their  children  to  neglect 
public  worship,  while  they  attend  it.  In  seasons  the  most  diffi- 
cult to  attend  public  worship,  we  often  find  the  seats  of  the 
young  vacant,  while  the  seats  of  the  aged  are  filled.  The  rising 
generation  here  are  most  criminally  negligent  in  attending  pub- 
lic worship,  and  far  more  criminal  still,  in  profaning  the  Sab- 
bath in  every  way  in  which  it  can  be  profaned.  The  abuse  of 
the  Sabbath  is  the  most  soul-ruining  sin  of  youth.  It  has 
brought  thousands  to  an  untimely  end.  "  Wo  unto  you  that 
laugh  now :  for  ye  shall  mourn  and  weep."  Solomon  repre- 
sents a  self-ruined  and  self-condemned  youth  as  saying  to  him- 
self, "  How  have  I  hated  instruction  and  my  heart  despised 
reproof;  and  have  not  obeyed  the  voice  of  my  teachers,  nor 
inclined  mine  ear  to  them  that  instructed  me  ;  I  was  almost  in 
all  evil  in  the  midst  of  the  congregation  and  assembly." 
Every  youth  who  profanes  the  Sabbath,  rejects  the  gospel,  and 
despises  reproof,  is  in  danger  of  enduring  such  bitter  reflec- 
tions to  all  eternity. 

4.  If  it  be  proper  to  give  young  people  such  solemn  warn- 
ings and  admonitions  as  Solomon  does  in  the  text,  then  it  must 
be  extremely  improper  to  provide  for  them  and  allow  them  in 


228  SERMON     XVIII. 

vain  and  sinful  amusements.  If  one  of  these  things  is  right, 
then  the  other  is  wrong.  If  it  be  right  to  teach  youth  that  their 
hearts  are  totally  depraved,  that  they  live  in  an  evil  and  dan- 
gerous world,  that  they  are  already  under  a  sentence  of  con- 
demnation and  the  wrath  of  God  abideth  upon  them  ;  that  they 
are  exposed  every  day  to  sickness  and  death,  that  death  will 
close  their  probationary  state,  and  that  after  death  is  the  judg- 
ment ;  can  it  be  right  to  provide  superb  theatres  and  elegant 
ball-rooms,  at  a  great  expense,  for  their  entertainments  and  vain 
amusements  ?  All  parents  know  that  if  one  of  these  things  is 
right,  the  other  must  be  wrong.  And  I  presume  no  parents  can 
be  found,  who  do  both.  Those  who  teach,  warn  and  reprove 
their  children,  to  make  them  sober-minded,  never  provide  for 
them  nor  allow  them  in  vain  and  dissipating  amusements.  And 
those  parents  who  provide  for  and  allow  their  children  to  spend 
their  time  in  vanity  and  fashionable  amusements,  do  not  desire 
nor  dare  to  inculcate  upon  them  the  vast  importance  of  pre- 
paring for  death,  judgment  and  eternity.  Let  me  now  seriously 
ask  all  parents,  which  of  the  two  modes  of  treating  children  is 
right  ?  Will  you  not  answer  as  one,  it  is  right  to  instruct,  to 
warn  and  admonish  your  children  to  remember  their  Creator 
in  the  days  of  their  youth,  and  to  abstain  from  all  lying  vani- 
ties ?  If  you  say  and  believe  this,  can  you  conscientiously  al- 
low them  to  go  into  vain  company,  and  to  join  in  their  vain  and 
dissipating  amusements  ?  You  must  be  called  to  an  account 
for  your  conduct  towards  your  children,  as  well  as  they  for 
their  conduct  towards  their  Creator.  Dare  you  do  that  which 
you  know  will  tend  to  prevent  rather  than  promote  the  piety 
and  salvation  of  your  children  ?  Think  for  a  moment  how 
you  would  feel  to  see  one  of  your  children  in  the  bloom  of 
youth,  lying  on  a  death-bed,  expecting  every  day  to  be  called 
into  judgment,  without  hope ;  would  you  not  bitterly  lament 
your  negligence  in  not  preparing  him  for  heaven  ?  If  you  would, 
how  should  you  treat  your  children  in  health  ?  This  is  no 
imaginary  case.  It  is  somewhere  or  other  realized  almost 
every  day.  I  am  not  preaching  terror.  I  am  only  preaching 
truth,  and  such  truth  as  I  have  often  preached. 

5.  It  appears  in  the  view  of  this  subject,  that  the  death  of 
young  people  is  a  very  solemn  and  interesting  event  to  the  liv- 
ing, whether  they  leave  the  world  prepared  or  unprepared. 
Death  is  always  a  solemn  and  interesting  event  to  the  dying, 
let  it  come  how  or  when  it  will.  For  it  closes  their  state  of 
probation,  seals  up  their  account  for  the  great  day,  and  trans- 
mits their  souls  to  their  long  home.  But  when  men  gradually 
sink  into  the  grave  under  the  infirmities  and  weight  of  old  age, 
their  departure  out  of  the  world  is  generally  little  noticed  and 


A     WARNING      TO     YOUTH.  229 

less  regretted,  by  the  living.  They  have  been  expecting  their 
death,  and  preparing  their  minds  for  the  event.  It  gives  them 
but  a  little  shock.  They  feel  very  differently,  however,  when 
the  young  are  prematurely  called  out  of  the  world,  in  the  midst 
of  high  hopes  and  promising  prospects.  They  feel  both  for 
the  dying  and  for  themselves.  When  the  aged  are  languish- 
ing under  the  decays  of  nature,  instead  of  pitying  we  congrat- 
ulate them  in  the  prospect  of  the  speedy  termination  of  all 
their  pains  and  sorrows.  But  the  prospect  of  the  blasted  hopes 
and  expectations  of  languishing  and  dying  youths,  extorts  pity 
from  every  breast.  To  leave  the  world  just  as  they  have  come 
upon  the  stage  of  life,  looks  like  an  awful  disappointment  to 
themselves.  And  it  is  certainly  so  to  others,  who  naturally 
place  dependence  upon  the  lives  and  usefulness  of  the  young. 
The  late  instance  of  mortality  in  this  place  is,  therefore,  in 
every  respect,  a  very  solemn  and  instructive  event  to  the  living. 
A  youth's  going  to  the  dead,  is  like  a  youth's  coming  from  the 
dead,  to  warn  the  living  to  prepare  for  eternity.  Whether  the 
deceased  was  prepared  or  unprepared,  to  leave  the  world,  we 
have  no  right  to  decide.  This  instance  of  early  death  admon- 
ishes the  aged  of  their  obligations  of  gratitude  to  God  for  prolong- 
ing their  lives  in  this  dying  world.  They  might  have  been  cut 
down  as  early  in  life  ;  and  it  has  been  owing  to  the  distinguish- 
ing mercy  of  God  that  they  have  been  preserved  alive,  amidst 
ten  thousand  dangers  and  accidents,  and  allowed  so  much  time 
and  so  many  opportunities  and  advantages  of  doing  and  get- 
ting good,  and  of  preparing  for  a  blessed  immortality  beyond 
the  grave.  God  has  done  much  more  for  them,  than  he  did 
for  the  poor  youth  that  has  gone  the  way  of  all  the  earth.  And 
he  expects  that  they  should  be  more  ripened  for  a  later  and 
more  joyful  departure  out  of  the  world.  The  death  of  this 
youth  speaks  directly  and  solemnly  to  those  who  are  greatly 
disappointed,  and  sorely  bereaved,  by  her  premature  decease. 
Their  minds  have  been  painfully  agitated  by  alternate  hopes 
and  fears,  while  they  saw  her  languishing  from  month  to 
month,  from  week  to  week,  and  from  day  to  day,  till  she  died. 
Their  expectations  are  now  completely  blasted,  and  what  they 
feared  is  come  upon  them.  She  is  taken  and  they  are  left ; 
and  they  are  left,  to  prepare  to  follow  her  who  will  never  return 
to  them.  Their  fiery  trial  now  speaks  louder  than  words,  and 
imperiously  calls  upon  them  to  be  still,  and  know  that  the 
Judge  of  all  the  earth  has  done  right.  They  ought  not  to  for- 
get nor  despise  the  chastening  of  the  Lord  ;  but  they  ought 
cheerfully  to  submit  to  his  corrections,  which,  though  grievous, 
may  eventually  afford  them  just  cause  of  gratitude  and  praise. 
The  death  of  youths  has  often  been  blest  for  the  eternal  benefit 


230  SERMON     XVIII. 

of  the  living.  The  mourners,  on  this  occasion,  are  under 
peculiar  obligation  to  hear  the  rod,  and  him  who  has  appointed 
it.  God  has  thrown  them  into  the  furnace  of  affliction,  which 
must  have  its  effect,  and  a  lasting  effect,  whether  they  are  sen- 
sible of  it  or  not.  But  it  is  to  be  hoped  that  the  youth  most 
deeply  interested  and  affected,  will  from  this  day  forward  re- 
member his  Creator.  And  what  I  say  to  him,  I  say  to  all  the 
youth  in  this  place.  The  last  year,  God  took  the  aged,  and 
spared  the  youth ;  and  he  is  still  sparing  them.  But  what  has 
been  the  consequence  of  God's  long  suffering  and  patience  to- 
wards you  ?  Has  it  melted  your  hearts  into  gratitude  and 
godly  sorrow  for  the  abuse  of  his  mercy  ?  Has  it  not  rather 
stupified  the  hearts  of  all,  and  seared  the  consciences  of  many  ? 
Has  childhood  and  youth  ever  produced  more  vanity  than  here, 
for  years  past  ?  Have  any  children  and  youth,  any  where,  be- 
come more  stupid,  hardened,  profane,  and  obstinate  in  wicked- 
ness, than  those  who  are  now  before  me,  and  who  have  often 
heard  my  warning  voice  ?  How  much  soever  I  may  have 
failed  in  the  discharge  of  my  ministerial  office  for  forty-six 
years,  I  have  not  designedly  been  negligent  in  warning,  admon- 
ishing, and  reproving  children  and  youth,  as  occasions  have 
occurred.  I  have  been  so  uniform  and  constant  in  this  part  of 
my  duty,  that  both  the  young  and  the  old  have  often  anticipa- 
ted reproofs,  and  taken  pains  either  not  to  hear  them,  or  resist 
them.  And  though  they  have  so  often  and  so  long  resisted, 
yet  I  do  not  regret  the  exertions  I  have  made  to  awaken  and 
convince  and  convert  and  restrain  the  children  and  youth.  But 
whether  I  have  met  with  the  concurrence  of  others  in  my  exer- 
tions so  much  as  ought  to  have  been  afforded,  I  leave  to  the 
serious  consideration  and  reflection  of  professing  parents,  and 
professing  christians,  and  every  one  who  regards  the  temporal 
and  eternal  good  of  the  rising  generation.  But  is  there  no 
hope  ?  Most  certainly  there  is.  I  can  remember  the  time 
when  some  of  the  best  christians  now  before  me  were  vain  and 
thoughtless  youth.  God  arrested  them  in  their  career,  changed 
their  hearts,  compelled  them  to  come  in  and  unite  in  building 
up  his  cause.  The  present  children  and  youth  are  not  beyond 
his  reach.  The  voice  from  the  dead  and  from  the  living,  this 
day,  may  do  what  has  not  been  done  for  years  past.  Though 
there  is  much  ground  to  despair  of  veteran  sinners,  there  is  still 
ground  to  hope  that  God  will  raise  up  from  the  children  and 
youth  a  generation  to  serve  him,  when  we  wiio  are  aged  are 
laid  in  the  dust. 


SERMON   XIX. 


EVERY  ONE  DISPOSED  TO  THINK  HIS  AFFLICTIONS 
PECULIARLY  SEVERE. 


MAY  12,  1822. 


Is  it  nothing  to  you,  all  ye  that  pass  by  ?  behold,  and  see  if  there  be  any  sorrow- 
like  unto  my  sorrow,  -which  is  done  unto  me,  wherewith  the  Lord  hath 
afflicted  me  in  the  day  of  his  fierce  anger.  — Lamentations,  i.  12. 

Man  is  born  to  trouble,  as  the  sparks  fly  upward.  The 
penal  effects  of  the  first  apostacy  have  fallen  upon  the  chil- 
dren of  Adam  in  every  age,  and  in  every  part  of  the  world. 
Sin  and  sorrow  have  always  been  inseparably  and  universally 
connected.  "  In  this  shape,  or  in  that,  has  God  entailed  the 
mother's  throes  on  all  of  woman  born,  not  more  the  children 
than  sure  heirs  of  pain."  This  sinful,  has  always  been  an 
evil  world.  As  all  have  sinned  and  come  short  of  the  glory  of 
God,  so  all  have  felt,  in  a  greater  or  less  degree,  the  tokens  of 
the  divine  displeasure.  God  has  wrung  the  hearts  of  millions 
and  millions  all  over  the  world,  with  the  keenest  anguish  and 
distress,  by  pains,  sicknesses,  and  every  species  of  afflictions 
and  calamities.  He  has  visited  not  only  individuals  with 
private,  but  whole  kingdoms  and  nations  with  public  calami- 
ties. He  afflicted  his  own  peculiar  people  with  heavier  calam- 
ities than  he  did  any  other  nation  in  the  world.  These  national 
calamities  the  prophet  laments  in  the  chapter  which  contains 
the  text,  though  he  represents  the  nation  as  one  individual 
person.  The  reason  of  this  was  obvious.  The  national  calam- 
ity was  so  great  and  so  universal,  that  every  individual  had  a  large 
share  in  it,  and  every  one  could  say,  "  Is  it  nothing  to  you,  all 
ye  that  pass  by  ?  behold,  and  see  if  there  be  any  sorrow  like 
unto  my  sorrow,  which  is  done  unto  me,  wherewith  the  Lord 


232  SERMON     XIX. 

hath  afflicted  me  in  the  day  of  his  fierce  anger."  Though  every 
person  was  ready  to  acknowledge  that  the  evil  he  suffered  came 
from  the  hand  of  God,  yet  he  was  disposed  to  complain  of  the 
weight  of  his  afflictions,  which  was  very  unreasonable.  Hence 
we  may  draw  this  just  conclusion  : 

That  the  afflicted  are  extremely  apt  to  imagine  that   God 
afflicts  them  too  severely.     I  shall, 

I.  Show  that  the  afflicted  are  very  apt  to  imagine  that  God 
afflicts  them  too  severely.     And, 

II.  Show  that  they  never  have  any  good  reason  to  think  so. 
I.     I  am  to  show  that  the  afflicted  are  very  apt  to  imagine 

that  God  afflicts  them  too  severely.  There  are  a  vast  many  mi- 
nor evils,  trials  and  troubles,  which  universally  fall  to  the  lot  of 
the  most  happy  and  prosperous  persons  in  the  world,  that 
ought  not  to  be  considered  as  real  afflictions  or  sources  of 
sorrow,  and  are  perfectly  consistent  with  a  general  state  of  joy. 
Accordingly  we  find  the  great  majority  of  mankind  commonly 
appear  more  joyful  than  sorrowful.  It  is  only  here  and  there, 
and  now  and  then,  that  we  find  ourselves  or  others  bowed 
down  with  sorrow  and  drowned  in  tears.  The  common  and 
lower  evils  of  life  do  not  rise  high  enough  to  be  called  calam- 
ities, afflictions,  or  sorrows.  But  mankind  in  general,  and 
especially  those  who  have  enjoyed  long  and  uninterrupted 
prosperity,  are  extremely  apt  to  magnify  smaller  evils  into 
greater,  and  actually  turn  them  into  serious  troubles  and  trials. 
There  are  many  degrees  and  shades  of  difference  in  those  evils 
which  may  be  properly  called  afflictions.  But  those  who 
suffer  lighter  troubles  are  very  apt  to  let  their  imagination  have 
its  free  scope,  which  can  easily  magnify  light  afflictions  into 
great  and  heavy  ones.  So  that  mankind  commonly  afflict 
themselves  more  than  God  afflicts  them.  If  God  visits  them 
with  light  afflictions,  they  are  apt  to  think  that  they  are  much 
heavier  than  they  are.  They  are  so  generally  free  from  pain, 
that  a  little  pain  appears  to  be  great.  They  are  so  used  to 
enjoy  prosperity,  that  a  little  adversity  appears  to  be  great. 
They  are  so  habituated  to  pursue  their  designs  without  inter- 
ruption, that  a  little  interruption  becomes  a  great  and  sore  evil. 
They  so  generally  attain  the  objects  they  pursue,  that  a  few 
and  small  disappointments  give  them  much  trouble  and  afflic- 
tion. And  if  they  happen  to  notice  the  hand  of  God  in  their 
misfortunes,  they  are  apt  to  think  he  chastises  them  too  severely. 
They  compare  their  former  prosperity  with  their  present  adver- 
sity, and  the  contrast  naturally  magnifies  their  adversity  in 
exact  proportion  to  their  past  prosperity.  Those  who  have 
been  the  most  prosperous  are  generally  the  most  impatient 
under  any  adversity,  and  feel  it  the  most  sensibly. 


SEVERITY     OF     AFFLICTIONS.  233 

There  is  another  way,  by  which  the  afflicted  are  apt  to  mag- 
nify their  afflictions.  They  compare  their  present  afflictions, 
not  only  with  their  past  prosperity,  but  with  the  afflictions  of 
others  ;  which  leads  them  to  imagine  that  their  afflictions  are  not 
only  great,  but  singular,  and  such  as  nobody  else  has  suffered ; 
at  least,  to  such  a  great  degree.  This  appears  to  be  the  con- 
duct and  feeling  of  him  who  speaks  in  the  text.  "  Behold, 
and  see  if  there  be  any  sorrow  like  unto  my  sorrow !  "  He 
was  comparing  his  afflictions  with  the  afflictions  of  others,  and 
his  imagination  led  him  to  conclude  that  God  had  chastised 
him  more  severely  than  he  ever  chastised  any  other  poor 
miserable  object ;  which  greatly  swelled  the  sorrows  of  his 
heart.  This  is  not  a  solitary  instance  of  such  imaginary  sor- 
row. Job  indulged  his  imagination  to  magnify  his  sorrow, 
though  at  first  he  exercised  the  most  cheerful  and  unreserved 
submission.  "  Job  answered  and  said,  Oh  that  my  grief  were 
thoroughly  weighed,  and  my  calamity  laid  in  the  balances 
together.  For  now  it  would  be  heavier  than  the  sand  of  the 
sea ;  therefore  my  words  are  swallowed  up.  For  the  arrows 
of  the  Almighty  are  within  me,  the  poison  whereof  drinketh 
up  my  spirit ;  the  terrors  of  God  do  set  themselves  in  array 
against  me."  At  many  other  times  Job  seems  to  exert  himself 
to  exaggerate  and  magnify  his  sorrows  and  afflictions.  David 
also  often  run  into  the  same  error,  and  uses  the  same  hyper- 
bolical language  in  lamenting  his  great  and  heavy  trials.  He 
says  to  God,  "  Deep  calleth  unto  deep  at  the  noise  of  thy  water- 
spouts ;  all  thy  waves  and  thy  billows  are  gone  over  me."  The 
prophet  in  his  lamentation  employs  the  strongest  language  to 
exaggerate  the  evils  God  had  inflicted  upon  him.  "  He  hath 
bent  his  bow,  and  set  me  as  a  mark  for  the  arrow."  The 
afflicted  naturally  love  to  call  up  all  the  aggravating  circum- 
stances of  their  afflictions,  and  make  themselves  believe,  that 
their  sorrows  are  singular,  and  greater  than  have  ever  been 
endured  by  others.  And  under  this  impression,  they  imagine 
they  have  a  right  to  call  for  universal  pity  and  compassion. 
This  seems  to  have  been  the  opinion  and  feeling  of  the  prophet. 
"  Is  it  nothing  to  you,  all  ye  that  pass  by  ?  behold,  and  see  if 
there  be  any  sorrow  like  unto  my  sorrow,  which  is  done  unto 
me,  wherewith  the  Lord  hath  afflicted  me  in  the  day  of  his 
fierce  anger."  Job  also  indulged  the  same  opinion  and  feeling, 
and  expressed  it  in  the  same  pathetic  language.  "  Have  pity 
upon  me,  have  pity  upon  me,  O  ye  my  friends  ;  for  the  hand 
of  God  hath  touched  me."  Every  heart  knows  its  own  bitter- 
ness, and  every  person  is  partial  in  his  own  favor.  As  every 
afflicted  person  values  his  own  happiness  more  than  he  ought 
to  value  it,  so  he  considers  every  thing  that  destroys  or  dimin- 

vol.  in.  30 


234  SERMON     XIX. 

ishes  his  own  happiness  as  a  greater  evil  than  it  is,  and  a  much 
greater  evil  than  the  same  evil  when  it  is  inflicted  upon  others. 
And  as  he  thinks  there  is  no  sorrow  like  unto  his  sorrow,  so 
he  as  naturally  imagines  that  his  sorrow  calls  for  greater  pity 
and  sympathy,  than  the  sorrow  of  any  other  afflicted  person. 
This  is  a  common  error  of  all  the  afflicted,  though  some  may 
imbibe  this  error  to  a  greater  degree,  and  indulge  it  more  freely, 
and  manifest  it  more  fully  than  others.  There  is  such  a  vast 
variety  in  the  nature,  circumstances  and  duration  of  afflictions, 
that  it  is  impossible  to  determine  on  whom  God  has  inflicted 
the  greatest  natural  evils  or  calamities ;  yet  the  afflicted  are 
nevertheless  almost  universally  disposed  to  imagine  that  they 
do  bear,  or  have  borne,  the  heaviest  burdens,  and  experienced 
the  deepest  and  most  pungent  and  overwhelming  sorrow.  But 
as  this  must  be  a  great  and  unhappy  mistake,  I  now  proceed, 
II.  To  make  it  appear  to  be  so.  Here  it  may  be  observed, 
1.  That  none  that  are  afflicted  ever  know,  that  God  lays  his 
hand  heavier  upon  them,  than  upon  others.  Though  it  be 
undoubtedly  true,  that  God  does  lay  his  hand  heavier  on  some 
than  others ;  yet  no  one  knows  that  his  troubles,  afflictions, 
and  sorrows,  are  greater  than  some  others  suffer.  God  only 
knows  how  to  weigh  afflictions  in  an  even  balance  ;  and  he 
always  does  count  the  tears  he  causes,  and  weigh  the  sufferings 
he  inflicts.  He  never  strikes  a  lighter  or  heavier  blow  than 
he  originally  and  eternally  intended.  He  always  dispenses 
good  and  evil  to  mankind  in  this  world,  in  weight  and  measure 
according  to  his  unerring  wisdom,  goodness,  and  justice.  He 
knows  how  every  person  will  feel  under  his  smiles  and  frowns. 
He  knows,  that  the  same  prosperity,  or  the  same  adversity, 
will  not  make  the  same  impression  on  different  persons.  He 
knows  beforehand  what  good  to  take  away,  or  what  evil  to 
inflict,  in  order  to  give  any  person  the  greatest  pain,  sorrow,  or 
affliction.  But  the  afflicted  never  know  this  beforehand,  in 
respect  to  themselves,  or  others  ;  and  therefore  they  never  know 
whether  their  own  afflictions  are  greater  than  those  of  others. 
They  only  know  how  heavy  God  lays  his  hand  on  them- 
selves, but  never  know  how  heavy  he  lays  his  hand  on  others. 
Though  they  may  think  what  they  see  others  suffer  is  light, 
yet  others  may  think  what  they  see  them  suffer  is  light.  Man- 
kind are  extremely  apt  to  judge  erroneously,  concerning  the 
nature  and  weight  of  their  own  afflictions,  and  the  nature  and 
weight  of  the  afflictions  which  others  around  them  suffer. 
They  have  a  high  estimation  of  the  good  which  they  see  oth- 
ers enjoy,  but  a  low  estimation  of  the  evil  they  suffer.  And 
on  the  other  hand,  they  cherish  a  low  idea  of  their  own  pros- 
perity, and    a   high  idea  of  their   own  adversity.     And   this 


SEVERITY     OF     AFFLICTIONS.  235 

erroneous  comparison  is  one  of  the  largest  sources  of  impa- 
tience, discontent,  sorrow,  and  affliction,  all  over  the  world,  and 
leads  individuals  every  where  to  imagine  that  God  afflicts 
them  too  severely.  None  have  any  reason  to  imbibe  and 
cherish  this  unjust  and  ungrateful  opinion  of  the  dealings  of 
divine  providence  towards  them,  and  to  think  hard  of  God  for 
afflicting  them  too  severely,  because  they  imagine  he  afflicts 
them  more  severely  than  he  afflicts  others.  For  they  do  not 
and  cannot  know  that  this  is  true ;  but  if  it  were  true,  it  would 
be  no  just  ground  of  complaint.  God  has  a  sovereign  right 
to  withhold  good,  or  inflict  evil,  according  to  his  own  wise  and 
holy  pleasure. 

2.  The  afflicted  never  have  any  reason  to  imagine  that  God 
afflicts  them  too  severely,  because  he  never  afflicts  them  more 
than  they  know  they  deserve.  Every  person  has  sinned  and 
come  short  of  the  glory  of  God.  Every  sin  deserves  punish- 
ment ;  and  it  belongs  to  God  to  inflict  any  punishment  that 
sin  deserves.  Natural  evil  is  the  only  proper  punishment  of 
moral  evil,  which  is  the  primary  source  of  all  the  pains,  afflic- 
tions and  sorrows,  which  have  made  this  world  a  vale  of  tears. 
Though  mankind  are  here  in  a  state  of  probation,  in  which 
God  does  not  mean  to  punish  them  according  to  the  full 
demerit  of  their  sins,  yet  he  means,  for  wise  and  holy  reasons, 
to  chastise  them  for  their  disaffection  and  disobedience.  All 
afflictions  are  real  punishments  and  marks  of  the  divine  dis- 
pleasure, which  renders  them  so  grievous  to  be  borne.  It  was 
this  that  gave  peculiar  weight  and  pungency  to  the  afflictions 
which  the  prophet  laments  in  the  text.  "  Behold,  and  see  if 
there  be  any  sorrow  like  unto  my  sorrow,  wherewith  the  Lord 
hath  afflicted  me  in  the  day  of  his  fierce  anger."  It  was  a  sense 
of  the  divine  displeasure  which  made  the  deepest  and  most 
painful  impression  upon  the  mind  of  the  afflicted  prophet.  He 
was  fully  sensible  that  he  and  his  nation  had  deserved  all 
the  afflictions  and  sorrows  wherewith  the  Lord  had  afflicted 
them,  by  the  tokens  of  his  just  displeasure.  He  felt  that  God 
had  not  punished  them  more,  but  less  than  they  deserved. 
Accordingly,  he  says  in  the  third  chapter  of  his  Lamentations, 
"  It  is  of  the  Lord's  mercies  that  we  are  not  consumed,  because 
his  compassions  fail  not."  And  under  the  same  impression 
he  asks,  "  Wherefore  doth  a  living  man  complain,  a  man  for 
the  punishment  of  his  sins  ?  "  No  man  in  this  world  was  ever 
afflicted  or  punished  more  than  he  deserved.  What  reason 
then  have  the  afflicted  to  think  or  say  that  God  has  afflicted 
them  too  severely,  when  he  has  not  afflicted  them  more,  but 
less,  than  they  deserved  ?  The  afflicted  always  have  reason  to 
feel  and  to  say  as  Job  did  in  the  depth  of  his  sorrows  and 


236  SERMON     XIX. 

bereavements,  "  What !  shall  we  receive  good  at  the  hand  of 
God,  and  shall  we  not  receive  evil  ?  "  If  we  did  not 
deserve  to  be  punished,  the  lightest  afflictions  would  be  severe ; 
but  since  we  deserve  to  be  punished,  the  heaviest  cannot  be 
too  heavy.  The  best  men  on  earth  are  morally  imperfect,  and 
their  moral  imperfection  is  displeasing  to  God,  who  has  a  right 
to  correct  them  for  their  sins,  and  he  cannot  correct  them  more 
severely  than  they  deserve  ;  which  ought  to  silence  all  their 
murmurs  and  complaints  under  the  chastising  hand  of  God. 
This  consideration  led  Micah  to  say,  "  I  will  bear  the  indigna- 
tion of  the  Lord,  because  I  have  sinned  against  him  ;  until  he 
plead  my  cause,  and  execute  judgment  for  me."  This  feeling 
and  language  every  one  afflicted,  whether  lightly  or  heavily, 
ought  to  adopt. 

3.  The  afflicted  have  no  reason  to  think  that  God  afflicts 
them  too  severely,  because  he  never  afflicts  them  more  than  they 
need  to  be  afflicted.  He  does  not  afflict  willingly,  or  grieve 
the  children  of  men.  All  men  need  afflictions  and  trials  in 
this  life,  and  it  is  only  when  need  be,  that  God  afflicts  them  and 
tries  them,  that  they  may  know  their  own  hearts,  which  it  is 
highly  important  that  they  should  know.  Moses  said  to  the 
children  of  Israel,  "  All  the  commandments  which  I  command 
thee  this  day  shall  ye  observe  to  do,  that  ye  may  live  and  multi- 
ply, and  go  in  and  possess  the  land  which  the  Lord  sware  unto 
your  fathers.  And  thou  shalt  remember  all  the  way  which  the 
Lord  thy  God  led  thee  these  forty  years  in  the  wilderness,  to 
humble  thee,  and  to  prove  thee,  to  know  what  was  in  thy  heart, 
whether  thou  wouldest  keep  his  commandments  or  not."  Again 
we  read,  "  Thus  said  the  Lord  of  hosts  concerning  his  people, 
Behold,  I  will  melt  them,  and  try  them :  for  how  shall  I  do  for 
the  daughter  of  my  people  ?  "  And  again  he  says,  "  I  will  go 
and  return  to  my  place  till  they  acknowledge  their  offence,  and 
seek  my  face;  in  their  affliction  they  will  seek  me  early." 
Peter  says  to  those  who  had  entertained  a  hope,  "  Though 
now  for  a  season  (if  need  be)  ye  are  in  heaviness  through 
manifold  temptations ;  that  the  trial  of  your  faith,  being  much 
more  precious  than  of  gold  that  perisheth,  though  it  be  tried 
with  fire,  might  be  found  unto  praise,  and  honor,  and  glory,  at 
the  appearing  of  Jesus  Christ."  God  knows  when  men  need 
affliction,  and  what  affliction  they  need  ;  and  he  always  sends 
proper  afflictions  at  the  proper  seasons,  to  answer  the  wisest 
and  best  purposes.  G  od  afflicts  some  to  draw  forth  the  cor- 
ruption of  their  hearts,  and  make  them  sensible  that  they  are 
under  the  entire  dominion  of  a  carnal  mind,  which  is  opposed 
to  his  character,  his  law,  his  government,  and  the  gospel  of  his 
grace,  and  of  course  exposed  not  only  to  his  present,  but  his 


SEVERITY     OF     AFFLICTIONS.  237 

future  and  everlasting  displeasure.  This  is  suited  to  alarm 
their  fears,  and  excite  them  to  flee  from  the  wrath  to  come. 
God  afflicts  others  to  try  their  hearts,  and  draw  forth  their  right 
affections,  and  give  them  sensible  evidence  of  their  having  the 
spirit  of  adoption,  and  belonging  to  the  number  of  his  family 
and  friends,  and  thereby  removing  their  past  painful  doubts 
and  fears.  And  he  afflicts  others,  to  give  them  an  opportunity 
to  display  the  beauties  of  holiness,  by  patience,  submission, 
and  cordial  obedience  in  the  darkest  and  most  trying  seasons. 
For  this  purpose  principally,  it  seems,  he  tried  Job  and  Abra- 
ham so  severely.  He  never  afflicts  any  person  so  often,  or  so 
long,  or  so  much,  as  he  might  justly  afflict  him,  but  only  so 
often,  or  so  long,  or  so  much,  as  he  sees  it  proper  and  necessary 
to  afflict  him  ;  and  who  can  have  any  reason  to  complain  of 
this  ?  God  always  sees  a  need  why  he  should  afflict  one  per- 
son rather  than  another ;  why  he  should  afflict  him  in  one  way, 
rather  than  in  another;  and  why  he  should  afflict  him  just  so 
much,  and  no  more.  Though  God  very  rarely  informs  the 
afflicted  why  they  need  to  be  afflicted,  or  why  he  does  afflict 
them  ;  yet  they  may  often  discover,  either  before,  or  at  the 
time,  or  afterwards,  that  they  actually  needed  to  be  afflicted  at 
the  very  time,  in  the  very  manner,  and  to  the  very  degree, 
God  was  pleased  to  afflict  them.  David  discovered  the  need 
of  his  afflictions,  and  gratefully  acknowledges  the  happy  effects 
he  derived  from  them.  "  It  is,"  he  says,  "  good  for  me  that  I  have 
been  afflicted ;  that  I  might  learn  thy  statutes."  "  I  know,0  Lord, 
that  thy  judgments  are  right,  and  that  thou  in  faithfulness  hast 
afflicted  me."  God  is  as  wise,  and  holy,  and  just,  and  good, 
in  afflicting  others,  as  he  was  in  afflicting  David.  And  if, 
instead  of  complaining  that  God  afflicts  them  too  severely, 
they  would  gratefully  and  submissively  acknowledge  that,  in 
mercy,  he  has  afflicted  them  less  than  they  deserved,  they  would 
find  peculiar  benefit  from  his  severest  chastisements.  It  is 
unwise,  as  well  as  criminal,  for  any  of  mankind  to  complain 
that  God  afflicts  them  too  severely,  when  he  never  afflicts  them 
only  in  the  time,  and  manner,  and  measure,  in  which  they  need 
to  be  afflicted.  This  all  good  men  have  always  felt  and 
acknowledged;  and  all  others  ought  always  to  feel  and 
acknowledge.     I  may  add, 

4.  That  the  afflicted  have  no  reason  to  think  that  God  afflicts 
them  too  severely,  because  he  never  afflicts  them  any  more 
than  his  glory  requires  him  to  afflict  them.  Though  God  has 
a  subordinate  regard  to  the  character,  and  conduct,  and  state, 
and  interest,  of  those  whom  he  afflicts,  yet  he  always  has  a 
supreme  and  ultimate  regard  to  his  own  glory  in  all  the  dis- 
pensations  of   his   providence   towards   the   children   of  men. 


238  SERMON     XIX. 

This  he  has  often  and  expressly  declared  in  his  word.  How 
often  does  he  tell  us,  that  he  will  do  or  has  done  this,  "  that 
his  name  may  be  declared  throughout  all  the  earth ! "  And 
how  much  more  frequently  does  he  say,  I  will  do  this  or  that, 
"  that  ye  may  know  that  I  am  the  Lord !  "  All  the  creatures 
and  works  of  God  are  inseparably  connected ;  and  in  govern- 
ing one  thing  as  well  as  another,  and  in  disposing  of  one 
person  as  well  as  another,  he  has  a  supreme  regard  to  his  own 
glory,  and  the  best  good  of  the  whole  universe.  Accordingly, 
he  gives  or  takes  away  ;  he  smiles  or  frowns ;  just  as  these 
great  objects  require.  So  that  it  is  impossible  for  any  creature 
in  the  universe  to  know  whether  he  afflicts  mankind  too  much 
or  too  little,  because  he  gives  no  account  of  his  matters,  and 
only  assures  mankind  that  what  they  know  not  now  they  shall 
know  hereafter.  God  always  has  as  good  reasons  for  frown- 
ing as  for  smiling ;  for  taking  away  as  for  giving.  This,  Job 
believed  ;  and  it  gave  him  complete  satisfaction.  "  The  Lord 
gave  and  the  Lord  hath  taken  away,  blessed  be  the  name  of 
the  Lord.'  When  God  revealed  to  Abraham  his  purpose  to 
destroy  Sodom,  he  placed  implicit  and  perfect  confidence  in 
the  reasons  and  motives  of  the  divine  conduct,  and  said, 
"  Shall  not  the  Judge  of  all  the  earth  do  right  ?  "  The  ways  of 
God  are  inscrutable.  None  by  searching  can  find  out  God. 
His  judgments  are  a  great  deep,  and  his  ways  are  past  finding 
out.  The  incomprehensibility  of  the  divine  nature,  and  the 
absolute  rectitude  of  the  divine  character,  entirely  forbid  the 
afflicted  to  entertain  the  least  thought  that  God  afflicts  them 
too  severely,  by  denying  them  any  favor,  or  by  taking  from 
them  any  blessing,  or  by  inflicting  upon  them  any  evil.  The 
attending  angels  (and  perhaps  every  person  has  one)  always 
see  and  admire  the  supremacy  of  God,  and  cordially  approve 
of  all  the  dispensations  of  his  providence  in  the  good  he 
bestows,  and  in  the  evils  he  inflicts,  upon  mankind.  They 
continually  cry,  "  Holy,  holy,  holy,  is  the  Lord  of  hosts  ;  the 
whole  earth  is  full  of  his  glory."  They  have  seen  all  the 
awful  judgments  and  calamities  which  God  has  sent  upon 
whole  nations  and  kingdoms,  and  all  the  personal  trials,  afflic- 
tions and  sorrows  with  which  he  has  visited  individuals ;  but 
they  have  never  seen  any  just  cause  for  any  of  the  sinful  race 
of  Adam  to  murmur  or  complain.  God  always  reigns  in 
righteousness,  in  wisdom,  and  in  goodness  ;  and  never  inflicts 
a  single  evil  or  calamity,  or  causes  a  single  tear,  without  a 
wise  and  holy  and  proper  regard  to  his  own  glory,  and  the 
highest  holiness  and  happiness  of  the  universe,  which  he  is 
infinitely  bound  to  promote,  and  which  every  one  of  his  intel- 
ligent creatures  ought  to  desire  and  pray  that  he  would  pro- 


SEVERITY     OF     AFFLICTIONS.  239 

mote.  If  they  ever  complain,  they  complain  when  they  ought 
to  approve.  If  they  ever  murmur,  they  murmur  when  they 
ought  to  bless.  They  have  always  reason  to  believe  that  God 
treats  them  as  well  as  infinite  wisdom  and  goodness  can  treat 
them.  They  ought  to  feel  as  David  did,  when  he  said,  "  I  was 
dumb,  and  opened  not  my  mouth,  because  thou  didst  it." 

IMPROVEMENT. 

1.  It  appears  from  what  has  been  said,  that  it  is  very  unwise 
as  well  as  criminal  for  the  afflicted  to  brood  over  and  aggravate 
the  greatness  of  their  affliction.  There  is  universally  a  great 
propensity  in  the  afflicted  to  brood  over  their  trials  and  troubles, 
and  indulge  their  imaginations  in  calling  up  and  exaggerating 
all  the  gloomy  and  painful  circumstances,  not  only  of  their 
present,  but  of  their  past  scenes  of  sorrows  and  bereavements. 
They  are  naturally  excited  to  do  this,  from  two  peculiar  motives. 
One  motive  is,  to  move  the  pity  and  commiseration  of  others, 
to  lighten  the  weight  of  their  afflictions ;  and  the  other  motive  is, 
to  enjoy  the  luxury  of  sorrow,  or  self-sympathy  and  compassion. 
These  motives  are  plainly  suggested  by  the  plaintive  language 
of  the  mourning  prophet.  "  Is  it  nothing  to  you,  all  ye  that 
pass  by  ?  Behold,  and  see  if  there  be  any  sorrow  like  unto  my 
sorrow,  wherewith  the  Lord  hath  afflicted  me  in  the  day  of 
his  fierce  anger."  He  calls  upon  all  to  behold,  to  take  notice 
of  and  commiserate,  his  forlorn  condition,  which  he  imagines 
would  greatly  alleviate  his  burden,  and  console  his  bleeding 
heart.  And  if  none  should  regard  him,  but  pass  by  him  with- 
out notice  or  compassion,  he  seems  determined  to  pity  himself 
under  the  severe  tokens  of  the  divine  displeasure,  and  so  enjoy 
the  luxury  of  sorrow  blended  with  self-condolence  and  com- 
miseration. This  appears  to  have  been  precisely  the  language 
and  feeling  of  Elijah  in  the  day  of  darkness  and  despondency. 
He  retired  to  a  gloomy  mountain  and  lodged  in  a  solitary  cave, 
to  brood  over  his  sorrows,  and  enjoy  the  pleasure  and  even  lux- 
ury of  bemoaning  his  wretched  and  forlorn  condition,  deprived 
of  former  friends  and  friendship,  and  sinking  under  a  complica- 
tion of  insupportable  trials  and  afflictions.  And  when  God 
called  to  him  with  the  voice  of  reproof,  "  What  doest  thou  here, 
Elijah?"  he  replied,  "  I  have  been  very  jealous  for  the  Lord 
God  of  hosts :  for  the  children  of  Israel  have  forsaken  thy  cove- 
nant, thrown  down  thine  altars,  and  slain  thy  prophets,  and  I, 
even  I  only,  am  left ;  and  they  seek  my  life,  to  take  it  away." 
This  was  as  much  as  to  say,  "  There  is  no  sorrow  like  unto  my 
sorrow.  The  Lord  whom  I  have  so  long  and  so  zealously 
served,  has  afflicted  me  severely.     My  punishment  is  greater 


240  SERMON     XIX. 

than  I  can  bear.  And  since  there  is  no  eye  to  see  me,  and  no 
heart  to  pity  me,  I  will  pity  myself,  which  is  the  only  source  of 
consolation  I  can  find."  God  saw  and  condemned  this  unwise 
and  criminal  conduct  of  Elijah,  and  commanded  him  to  re- 
nounce his  undutiful,  and  ungrateful,  and  unsubmissive,  views 
and  feelings,  and  perform  the  important  duty  which  he  had  for 
him  to  do.  It  is  always  owing  to  some  selfish  and  sinful 
motive,  that  the  afflicted  brood  over,  and  try  to  exaggerate,  the 
evils  they  suffer.  It  is  implicitly  soliciting  their  fellow  men  to 
join  with  them  in  disapproving  and  condemning  the  divine 
conduct  in  chastising  them  so  severely.  It  is  feeling  and  acting 
like  disobedient  children,  who  desire  to  be  pitied  under  the 
pains  of  just  parental  correction.  It  is  endeavoring  to  lighten 
their  burdens,  by  actually  increasing  their  weight,  and  prolong- 
ing their  duration.  For  the  more  they  brood  over  their  troubles, 
the  deeper  impression  they  make  upon  their  minds.  It  is  like 
opening  wounds  that  time  would  heal,  if  they  were  not  re- 
peatedly opened  afresh.  It  is  acting  like  Zion  in  her  affliction, 
when  she  sighed  and  went  backward.  ■  Self-commiseration 
is  self-gratification,  and  not  self-denial,  or  true  submission  and 
resignation  under  the  correcting  hand  of  God. 

2.  If  the  afflicted  have  no  reason  to  think  hard  of  God,  or 
indulge  the  feeling  that  he  corrects  them  too  severely,  then  as 
long  as  they  do  indulge  such  a  thought  and  feeling,  they  can 
receive  no  benefit  from  the  afflictions  they  suffer.  God  always 
has  a  wise  and  benevolent  design  in  afflicting  the  children  of 
men,  and  all  the  afflictions  which  he  sends  upon  them,  whether 
light  or  heavy,  are  calculated  to  do  them  good,  and  always  will 
do  them  good,  if  they  do  not  abuse  them,  but  cordially  submit 
to  them.  They  may  always  receive  benefit  and  comfort  from 
them,  if  they  do  not  refuse  to  be  comforted.  But  they  refuse 
to  be  comforted  so  long  as  they  indulge  the  thought,  that  God 
afflicts  them  too  severely,  and  endeavor  to  exaggerate  their 
afflictions,  and  to  complain  of  them,  and  allow  themselves  to 
sink  and  faint  under  them,  and  cherish  a  murmuring  and 
desponding  spirit.  Such  selfish,  rebellious  views  and  exercises 
are  diametrically  contrary  to  patience  and  cordial  submission, 
and  highly  displeasing  to  God.  It  is  inwardly  contending 
with  their  Maker,  and  practically  saying  unto  him,  that  they 
will  not  be  reconciled  to  him,  unless  he  will  remove  his  hand, 
and  grant  them  their  selfish  desires.  There  have  been  ten 
thousand  instances  of  this  kind.  I  will  mention  two  striking 
cases.  Because  Naboth  refused  to  let  Ahab  have  his  vineyard, 
he  exaggerated  and  brooded  over  the  evil,  until  he  refused  all 
consolation,  and  sunk  down  into  a  weak  and  groundless 
despondency,  which  totally  prevented  his  exercising  the  least 


SEVERITY     OF      AFFLICTIONS.  241 

submission  to  the  hand  of  God  concerned  in  the  evenl.  And 
because  the  king  exalted  Mordecai  above  Haman,  it  stung  him 
to  the  heart,  and  destroyed  all  his  happiness,  to  which  he  would 
not  and  could  not  submit.  Though  these  two  men  put  on  the 
semblance  of  humiliation  and  submission,  yet  their  hearts  were 
perfectly  and  obstinately  opposed  to  the  least  degree  of  cordial 
resignation.  It  is  one  thing  for  the  afflicted  to  say  that  God 
has  not  afflicted  them  too  severely,  and  quite  another  thing  to 
be  reconciled  to  his  chastising  hand.  True  submission  never 
disposes  the  afflicted  to  think  or  feel  that  God  lays  his  hand 
too  heavy  upon  them,  or  to  indulge  gloomy  and  self-sympa- 
thizing thoughts  ;  but  directly  tends  to  turn  their  attention  from 
themselves  to  God,  who  has  laid  his  hand  upon  them,  and 
afflicted  them  far  less  than  they  know  and  feel  they  deserve.  But 
scripture,  observation  and  experience  all  teach  us  how  prone  we 
are  to  feel  and  act  under  afflictions  as  Ephraim  did.  God,  who 
knew  the  heart,  said,  "  I  have  surely  heard  Ephraim  bemoaning," 
that  is,  pitying,  "  himself  thus,  Thou  hast  chastised  me,  and  I 
was  chastised,  as  a  bullock  unaccustomed  to  the  yoke."  How 
often  do  the  afflicted  do  as  God  says  they  do,  feel  and  act  like 
a  wild  bull  in  a  net,  and  grow  gloomy,  sorrowful,  melancholy, 
sullen,  and  obstinate,  instead  of  bowing  silently  and  cordially 
to  divine  sovereignty  !  They  take  the  direct  course  to  prevent 
submission  ;  and  to  prevent  any  benefit,  comfort  or  consolation 
coming  to  them  from  their  afflictions.  This  must  be  extremely 
unwise,  and  displeasing  to  God,  and  forbid  every  gleam  ot 
hope  that  God  will  remove  his  hand  or  alleviate  their  sorrows, 
which  they  take  pains  to  increase  and  prolong.  But  on  the 
other  hand,  they  have  reason  to  fear  that  God  will  give  them 
to  that  stupidity  of  conscience  and  hardness  of  heart,  which 
will  prove  their  ruin. 

3.  If  the  afflicted  have  no  reason  to  think  that  God  afflicts 
them  too  severely,  then  they  always  have  reason  to  submit  to 
him  under  his  correcting  hand.  If  they  have  no  reason  to 
despise  the  chastening  of  the  Lord,  nor  to  faint  when  they  are 
rebuked  of  him,  then  they  have  every  reason  to  bow  down  in 
silent  and  cordial  submission  under  the  heaviest,  as  well  as 
lightest  affliction.  They  must  either  submit,  or  murmur  and 
repine ;  but  we  have  seen  plain  and  weighty  reasons  why  they 
should  submit  to  the  severest  tokens  of  the  divine  displeasure. 
God  never  chastises  them  only  when  they  deserve  and  need  to 
be  chastised,  and  when  his  glory  requires  him  to  chastise  them. 
He  never  strikes  a  heavier  stroke  than  he  intended  to  strike,  or 
than  his  wisdom  and  goodness  saw  it  necessary  to  strike. 
When  he  sees  that  light  afflictions  will  answer  his  wise  and 
benevolent  purpose,  he  sends  only  such ;   and  it  is  only  when 

VOL.    III.  31 


242  SERMON      XIX. 

he  sees  that  such  will  not.  answer  his  wise  and  benevolent  pur- 
pose, that  he  strikes  with  a  heavier  hand,  and  causes  all  his 
waves  and  billows  to  pass  over  those  whose  peculiar  state  of 
mind  requires  overwhelming  sorrows.  God  displays  more 
wisdom,  more  goodness,  or  I  may  say  more  self-denial,  in  visit- 
ing mankind  with  great  trials  and  afflictions,  than  with  small. 
For  he  does  not  afflict  willingly,  or  grieve  the  children  of  men. 
They  have  more  reason,  therefore,  to  submit  to  heavy  than  to 
light  trials  or  troubles.  The  more  sensibly  and  painfully  they 
feel  the  rod,  the  more  submissively  should  they  hear  and  sub- 
mit to  the  voice  of  him  who  has  appointed  it.  The  weight  of 
affliction  is  so  far  from  being  a  just  ground  of  complaint,  that 
it  is  always  a  just  ground  of  submission.  This  is  no  paradox. 
For  as  God  has  more  and  stronger  reasons  for  inflicting  great 
and  heavy  evils,  calamities,  and  afflictions,  than  for  inflicting 
lighter  ones  upon  mankind,  so  they  have  more  and  stronger 
reasons  for  submitting  to  heavy,  than  to  light  corrections. 
Who  will  not  say  that  a  disobedient  child  has  more  reason  to 
submit  to  a  severe  than  to  a  light  correction  ?  The  afflicted 
always  reason  absurdly,  and  act  criminally,  when  they  com- 
plain more  bitterly  and  pathetically  of  great,  than  small  evils 
and  afflictions.  Job  and  Jonah  were  inexcusable  in  imagining 
that  they  did  well  in  complaining  of  God  for  the  severity  of 
their  overwhelming  calamities.  God  had  weighty  reasons  for 
inflicting  such  weighty  and  extraordinary  evils  upon  them, 
which  were  as  weighty  reasons  for  the  most  cordial  and  unre- 
served submission.  Though  mankind  will  allow  the  afflicted 
to  express  their  pains  and  anguish  under  singular  and  extraor- 
dinary trials,  yet  they  never  fail  of  disapproving  of  their 
murmuring  and  complaining  of  divine  severity,  which  is  no 
just  ground  of  complaint,  but  of  silent  and  unreserved  submis- 
sion. If  it  be  true  that  there  is  no  sorrow  like  unto  their 
sorrow,  then  it  is  equally  true  that  none  of  the  afflicted  have 
reasons  like  unto  their  reasons  to  be  silently  and  cordially  re- 
signed to  the  sorrow  wherewith  the  Lord  hath  afflicted  them 
in  the  day  of  his  fierce  anger.  But  they  have  never  reason  to 
think  that  there  is  no  sorrow  like  unto  their  sorrow,  since  for 
aught  they  know,  God  has  set  multitudes  as  fairer  marks,  and 
caused  his  arrows  to  make  deeper  and  more  painful  wounds  in 
their  hearts.  Under  every  supposable  affliction,  the  afflicted 
have  no  reason  to  complain,  but  even'"  reason  to  submit. 

4.  It  appears  from  what  has  been  said,  that  men  may  derive 
more  benefit  from  great,  than  from  light  afflictions.  They  are 
suited  to  make  deeper  and  better  impressions  on  the  mind. 
They  have  a  greater  tendency  to  produce  more  serious  reflec- 
tions, more  perfect  patience,  and  more  unreserved  submission, 


SEVERITY     OF     AFFLICTIONS.  243 

which  are  the  happiest  fruits  of  trials  and  afflictions.  You 
have  heard  of  the  patience  of  Job,  and  of  the  benefit  he  de- 
rived from  his  afflictions.  You  have  heard  of  the  fiery  trials  of 
Abraham,  and  of  the  benefit  he  derived  from  them.  You  have 
heard  of  the  great  and  numerous  trials  of  the  apostles  and 
primitive  christians,  and  of  the  peculiar  benefits  which  they  de- 
rived from  the  painful  and  self-denying  scenes  of  tribulation 
through  which  they  were  called  to  pass.  And  you  have  heard 
of  Manasseh,  who  long  despised  the  chastenings  of  the  Lord, 
but  who  at  length  was  effectually  taught  his  duty  and  the  way 
to  heaven,  by  the  briars  and  thorns.  Were  the  united  voice  of 
mankind  to  be  heard  upon  this  subject,  they  would  be  con- 
strained to  acknowledge  that  they  had  derived  more  benefit 
from  adversity  than  from  prosperity,  and  from  heavy  than  from 
light  afflictions.  Though  no  affliction  is  for  the  present  joyous, 
but  grievous,  yet  it  often  afterwards  produces  the  fruits  of 
righteousness,  joy,  and  gratitude.  The  greatest  trials  and 
troubles  always  produce  the  greatest  good,  unless  the  afflicted 
abuse  them,  and  refuse  to  be  benefitted  and  comforted. 
Whoso  is  wise  and  will  observe  these  things,  even  they  shall 
understand  the  loving-kindness  of  the  Lord  in  all,  even  the 
greatest,  evils  and  sorrows  wherewith  he  afflicts  them. 

5.  It  appears  from  what  has  been  said,  that  it  is  as  easy  to 
submit  to  heavy  as  to  light  afflictions.  As  there  are  greater 
and  stronger  reasons  to  submit  to  heavy  than  to  lighter  evils,  so 
these  reasons  render  it  more  easy  to  submit  to  heavy  than  light 
afflictions.  And  what  says  experience  in  this  case  ?  Do  not 
the  lighter  evils  of  life  commonly  produce  more  uneasiness, 
unhappiness,  and  internal  murmurs  and  complaints,  than  more 
serious  and  affecting  and  interesting  troubles?  And  are  not 
mankind  more  disposed  to  justify  their  hard  thoughts  of  God, 
for  inflicting  upon  them  light  than  heavy  evils  ?  In  lighter 
evils  they  overlook  the  hand  of  God,  and  pay  no  attention  to 
the  need  they  have  to  be  corrected,  nor  to  the  reasons  he  has  to 
correct  them.  But  when  God  more  severely  frowns  upon 
them,  and  strikes  them  in  more  tender  points,  they  cannot  dis- 
regard or  despise  his  chastening  hand,  but  feel  bound  by  plain 
and  powerful  reasons  to  submit.  Submission  becomes  a  case 
of  conscience,  whose  dictates  they  dare  not  Resist.  Whenever , 
therefore,  they  plead  the  greatness,  weight,  or  duration  of  their 
trials,  as  an  excuse  for  not  submitting,  they  plead  what  aggra- 
vates their  murmurs  and  complaints.  Their  weighty  sorrows 
are  weighty  reasons  for  immediate  and  cheerful  submission. 
They  have  no  reason  to  stand  a  moment  to  contend  with  their 
Maker,  but  a  powerful  reason  to  submit  instantly.  Job  found 
it  easier  to  submit  instantly  and  without  reserve,  at  the  very 


244  SERMON     XIX, 

time  his  overwhelming  evils  fell  upon  him,  than  afterwards. 
"  Naked  came  I  out  of  my  mother's  womb,  and  naked  shall  I 
return  thither.  The  Lord  gave,  and  the  Lord  hath  taken  away ; 
blessed  be  the  name  of  the  Lord."  God  had  taken  away  all, 
and  he  found  it  easier  to  give  up  all  than  to  give  up  a  part. 
Do  you  take  away  only  one  play-thing  from  a  child,  and  he 
will  complain  more  bitterly  than  if  you  take  away  all.  And 
this  holds  true  with  respect  to  all  the  children  of  men.  They 
find  it  harder  to  be  stripped  of  one  peculiar  blessing  than  to  be 
called  to  give  up  all.  It  is  no  less  absurd  than  criminal  for  the 
afflicted  to  think  that  their  afflictions  are  greater  than  they  can 
bear,  when  they  can  easily  and  instantly  cast  them  upon  the 
Lord,  who  can  ease  them  of  their  burden.  So  long  as  they  do 
not  submit,  they  take  the  burden  upon  themselves ;  but  the 
moment  they  submit  they  cast  it  upon  God.  And  when  they 
have  cast  off  a  great  burden,  no  matter  how  great,  they  feel 
themselves  more  at  ease,  than  while  they  carry  and  refuse  to 
cast  off  a  light  burden. 

6.  If  men  are  apt  to  think  that  God  afflicts  them  too  severely, 
then  their  afflictions  give  them  the  best  opportunity  to  know 
their  own  hearts.  All  afflictions  are  trials  of  the  heart.  They  try 
whether  the  afflicted  are  stupid,  or  whether  their  hearts  are  hard, 
or  whether  their  hearts  are  tender,  or  whether  they  have  ever 
been  broken  and  subdued,  or  whether  they  have  declined  and 
neglected  to  grow  in  grace.  All  descriptions  of  men  have  a 
fair  opportunity,  under  great  trials  especially,  to  know  what 
manner  of  spirit  they  are  of.  Such  trials  never  fail  to  excite 
sensible  motions  and  exercises  of  heart,  which  are  the  proper 
criterion  to  determine  whether  the  heart  is  or  has  been  right 
with  God.  Those  who  have  always  been  stupid  may  discover 
their  stupidity  in  a  day  of  adversity.  Those  who  have  been 
awakened  may  discover  the  real  effects  of  their  awakenings  in 
a  day  of  adversity.  Those  who  have  been  in  doubt  of  their 
spiritual  state  may  discover  what  it  is,  under  heavy  afflictions. 
Both  growing  and  declining  christians  may  discover  their  grow- 
ing or  declining  state  under  the  correcting  hand  of  God,  better 
than  at  any  other  time.  It  is  easier  to  distinguish  nature  from 
grace,  in  the  furnace  of  affliction,  which  is  designed  to  separate 
the  dross  from  the  silver,  than  in  a  day  of  prosperity.  Hence 
the  apostle  represents  trials  as  matter  of  rejoicing.  "  Beloved, 
think  it  not  strange  concerning  the  fiery  trial  which  is  to  try 
you,  as  though  some  strange  thing  happened  unto  you ;  but 
rejoice."  As  all  men  need  to  be  tried,  so  all  need  to  be 
afflicted,  and  to  be  afflicted  in  the  very  manner  in  which  God 
afflicts  them,  in  order  to  try  them,  and  make  them  know  their 
spiritual  state.     How  often  do  we  find  that  those  who  have 


SEVERITY     OF     AFFLICTIONS.  245 

been  long  in  doubt  whether  they  have  ever  met  with  a  saving 
change,  have  derived  a  comfortable  hope  in  their  adversity  that 
they  have  experienced  the  grace  of  God !  Their  trials  have 
enabled  them  to  distinguish  grace  from  nature,  by  causing 
them  to  exercise  those  christian  graces,  to  which  the  promises 
of  life  are  made.  When  pressed  down  with  the  weight  of 
affliction,  and  drowned  in  sorrow,  they  have  been  drawn  near 
to  God,  exercised  love  to  his  character,  submission  to  his  prov- 
idence, and  holy  confidence  in  his  promises.  God  often  afflicts 
those  who  are  in  a  dark  and  doubting  state,  to  bring  them  out 
of  darkness  into  light.  Such  persons  in  particular  have  pecu- 
liar need  of  fiery  trials,  and  have  peculiar  reason  to  be  thank- 
ful for  them.  And  if  they  properly  improve  them,  they  will  be 
thankful  for  them. 

This  subject  calls  upon  all  to  inquire  what  effects  they  have 
derived  from  the  afflictions  which  they  have  experienced.  All 
have  been  more  or  less  faded,  and  many,  no  doubt,  imagine 
that  they  have  been  tried  severely,  and  there  have  been  no  sor- 
rows like  unto  their  sorrows.  All  such  remember  their  afflic- 
tion and  misery,  the  wormwood  and  the  gall,  and  have  their 
views  and  feelings  still  in  remembrance.  It  behooves  them  to 
examine  and  distinguish  their  past  views  and  exercises.  They 
may  afford  a  plain  criterion  to  determine  what  they  are  now, 
whether  in  a  state  of  nature  or  a  state  of  grace  ;  which  is  of 
the  highest  importance  to  themselves,  to  determine  according 
to  truth.  Let  those  who  know  that  they  are  in  a  state  of  na- 
ture, recall  their  past  feelings  under  afflictions  and  divine  cor- 
rections, that  they  may  know  how  vile  they  are.  Let  those 
who  have  been  depressed,  and  so  bowed  down  as  to  resolve  to 
seek  and  serve  God,  but  have  never  fulfilled  their  resolution, 
reflect  upon  their  peculiar  guilt  and  danger.  And  let  present 
mourners  consider  their  critical  and  hazardous  situation.  You 
are  now  under  trial,  and  under  trial  for  eternity,  and  perhaps 
the  heaviest  if  not  the  last  trial  you  will  ever  have,  before  your 
day  of  trial  will  cease,  and  you  are  put  into  a  state  where  trials 
can  never  do  you  any  good.  If  you  thought  this  would  be 
the  case,  would  it  not  alarm  you?  And  do  you  not  need  to 
be  alarmed?  Do  not  all  need  to  be  alarmed?  Deaths,  sudden 
deaths,  are  frequently  occurring.  Let  christians  trim  their 
lamps.  Let  sinners  fly  to  the  ark  of  safety.  And  let  all  stand 
in  the  posture  of  servants,  waiting  the  coming  of  their  Lord. 
He  may  come  quickly  and  suddenly.  And  you  know  not 
what  a  day  may  bring  forth.  You  are  walking  on  the  brink  of 
time  and  verge  of  eternity.  O  that  you  would  be  wise,  that 
you  would  consider  your  latter  end ! 


SERMON    XX. 


DIVINE  SOVEREIGNTY  IN  THE  DEATH  OF  MEN. 

JUNE  9,  1822.    DEATH  OF  ALEXANDER  M.  FISHER,  PROFESSOR  OF  MATHEMATICS 
AND  NATURAL  PHILOSOPHY  IN  YALE  COLLEGE. 


I  tell  you,  in  that  night  there  shall  he  two  men  in  one  hed ;  the  one  shall  "be 
taken,  and  the  other  shall  be  left,"  —  Luke,  svii.  34. 

Ever  since  God  passed  the  sentence  of  mortality  upon 
mankind,  he  has  acted  as  a  sovereign  in  carrying  that  sentence 
into  execution.  He  has  spared  one  and  taken  another,  just  as 
he  pleased.  Our  Saviour  said  that  God  would  act  in  the  same 
sovereign  manner,  when  he  should  lay  Jerusalem  and  the  tem- 
ple in  ruins.  As  he  preserved  Noah,  while  he  sunk  the  rest 
of  mankind  in  the  merciless  waves,  and  as  he  preserved  Lot, 
while  he  consumed  Sodom  and  Gomorrah  by  fire  from  heaven, 
so  Christ  says  he  would  preserve  one  and  destroy  another, 
under  the  same  circumstances,  when  he  should  bring  desola- 
tion on  his  own  city,  his  own  temple,  and  his  own  nation. 
"  I  tell  you,  in  that  night  there  shall  be  two  men  in  one  bed  ; 
the  one  shall  be  taken,  and  the  other  shall  be  left."  God  has 
a  right  to  take  one  in  a  burning  house,  and  leave  another,  and 
to  take  one  in  a  sinking  ship,  and  leave  another;  and  he  has 
done  this  in  ten  thousand  instances.  This  then  is  the  solemn 
truth  which  now  lies  before  us, 

That  God  acts  as  a  sovereign  in  taking  away  the  lives  of 
men.     I  shall  show, 

I.  What  is  implied  in  God's  acting  as  a  sovereign. 

II.  In  what  respects  he  acts  as  a  sovereign  in  taking  away 
the  lives  of  men.     And, 

III.  Why  he  acts  as  a  sovereign  in  this  interesting  case. 

I.  We  are  to  consider  what  is  to  be  understood  by  God's 


DIVINE     SOVEREIGNTY     IN     DEATH.  247 

acting  as  a  sovereign.  It  is  very  necessary  that  we  should 
have  clear  and  just  ideas  of  divine  sovereignty,  which  is  often 
misunderstood  and  misrepresented.  The  sovereignty  of  God 
does  not  imply  that  he  ever  acts  contrary  to  reason.  To  act 
contrary  to  reason  is  to  act  arbitrarily.  Earthly  sovereigns 
often  act  contrary  to  reason  ;  and  when  they  do,  mankind  justly 
think  they  have  ground  to  complain  of  their  unreasonable  and 
arbitrary  conduct.  And  were  it  possible  that  God  •  should  act 
contrary  to  reason,  they  would  have  the  same  ground  to  com- 
plain of  his  unreasonable  conduct.  But  the  only  wise  God 
never  does  act  contrary  to  reason.  He  not  only  has  some  rea- 
son, but  he  has  the  very  best  reason,  for  his  conduct.  He 
knows  the  various  relations  which  he  bears  to  his  creatures, 
and  the  various  relations  which  they  bear  to  him,  and  to  one 
another.  And  though  he  acts  as  sovereign,  yet  he  always  acts 
agreeably  to  these  relations,  which  afford  the  best  reasons  for 
every  thing  he  does.  Nor  does  his  acting  as  a  sovereign  imply 
that  he  ever  acts  contrary  to  moral  rectitude.  It  is  morally 
impossible  that  he  should  falsify  his  word,  or  break  his  prom- 
ise, or  justify  the  wicked,  or  condemn  the  just,  or  do  the  least 
injury  to  any  rational  or  irrational  creature.  "  Shall  not  the 
Judge  of  all  the  earth  do  right  ?  "  But  his  acting  as  a  sover- 
eign does  imply, 

1.  That  he  always  acts  after  the  counsel  of  his  own  will, 
without  consulting  the  will,  or  pleasure,  or  counsel,  of  any 
other  being.  He  formed  all  his  own  designs  from  eternity, 
and  he  never  condescends  to  alter  them,  in  compliance  with  the 
wishes,  desires  or  counsel  of  any  of  his  intelligent  creatures. 
"  He  is  in  one  mind,  and  who  can  turn  him,  and  what  his  soul 
desireth,  even  that  he  doeth."  "  O  the  depth  of  the  riches  both 
of  the  wisdom  and  knowledge  of  God!  how  unsearchable 
are  his  judgments,  and  his  ways  past  finding  out.  For  who 
hath  known  the  mind  of  the  Lord?  or  who  hath  been  his 
counsellor?"  God  knows  that  all  his  creatures  are  imperfect 
in  wisdom,  and  incapable  of  giving  him  any  counsel  or  advice  ; 
and  he  knows  that  many  of  them  are  imperfect  in  goodness, 
and  have  desires  and  wishes  which  he  ought  not  to  gratify. 
Hence  he  always  acts  according  to  his  own  pleasure,  with- 
out paying  the  least  regard  to  the  will  or  pleasure  of  his  crea- 
tures, any  farther  than  their  will,  and  pleasure,  and  designs, 
coincide  with  his  own. 

2.  His  acting  as  a  sovereign  implies  that  he  always  acts,  not 
only  without  the  counsel,  but  without  the  control,  of  any  cre- 
ated beings.  He  is  able  to  carry  his  own  designs  into  execu- 
tion, and  always  does  carry  them  into  execution,  notwithstand- 
ing all  the  efforts  of  any  of  his  creatures  to  constrain  or  restrain 


248  SERMON     XX. 

his  operations.  It  is  in  vain  for  any  to  say  unto  him,  "  What 
doest  thou  ? "  or  to  attempt  to  stay  his  mighty  hand.  He 
claims  an  absolute  right  to  accomplish  his  own  purposes.  "  I 
am  God,  and  there  is  none  else  ;  I  am  God,  and  there  is  none 
like  me :  declaring  the  end  from  the  beginning,  and  from 
ancient  times  the  things  that  are  not  yet  done,  saying,  my  coun- 
sel shall  stand,  and  I  will  do  all  my  pleasure."  The  sove- 
reignty of  God  necessarily  implies  that  he  acts  independently 
of  all  his  creatures ;  and  instead  of  being  controlled  by  them, 
he  controls  all  their  views,  desires,  and  designs,  according  to 
his  own  pleasure.  His  sovereignty,  therefore,  is  a  holy  and 
amiable  sovereignty.  It  consists  in  his  acting  in  the  most  just, 
most  wise,  most  benevolent,  and  independent  manner.  I  now 
proceed  to  show, 

II.  In  what  respects  he  acts  as  a  sovereign  in  taking  away 
the  lives  of  men.     Here  it  may  be  observed, 

1.  That  he  acts  as  a  sovereign  in  respect  to  appointing  the 
time  of  every  one's  death.  Job  acknowledges  his  sovereignty 
in  this  respect.  "  Seeing  his  days  are  determined,  the  number 
of  his  months  are  with  thee,  thou  hast  appointed  his  bounds 
that  he  cannot  pass."  God  has  fixed  the  bounds  of  every 
human  life,  and  determined  to  a  moment  when  every  one  that 
comes  into  the  world  shall  go  out  of  it.  And  his  appointment 
of  the  day  of  death  is  absolutely  sovereign  and  universal.  He 
determines  that  one  shall  die  in  infancy,  another  in  childhood, 
another  in  youth,  another  in  manhood,  another  in  the  meridian 
of  his  days,  another  in  the  decline  of  life,  and  another  in  old 
age.  He  has  taken  away  thousands  and  thousands  of  the 
human  race  in  every  period  of  life.  He  has  so  determined 
the  day  of  death  as  to  baffle  all  human  hopes,  desires,  and  ex- 
pectations. Though  the  time  of  death  is  deeply  interesting  to 
the  living,  yet  God  determines  with  absolute  sovereignty  when 
every  one  shall  die.  He  carries  the  lives  of  all  mankind  in  his 
holy  and  sovereign  hand,  and  none  can  deliver  themselves  out 
of  his  hand.  This  warranted  Solomon  to  say,  "  There  is  no 
man  that  hath  power  over  the  spirit  to  retain  the  spirit;  neither 
hath  he  power  in  the  day  of  death  ;  and  there  is  no  discharge 
in  that  war."  No  human  art  or  effort  can  prolong  the  life  of  a 
single  individual  beyond  the  bounds  which  God  has,  by  an 
act  of  sovereignty,  absolutely  and  irreversibly  fixed. 

2.  God  acts  as  a  sovereign  in  determining  not  only  the  time, 
but  the  place  of  every  one's  death.  This  is  a  circumstance 
which  often  deeply  affects  both  the  living  and  the  dying. 
Almost  every  person  desires  to  die  at  home  among  his  friends ; 
and  they  as  ardently  desire  to  be  with  him,  both  for  his  sake 
and  their  own.     There  are  many  places,  in  which  almost  every 


DIVINE     SOVEREIGNTY     IN     DEATH.  249 

person  would  be  extremely  unwilling  to  breathe  his  last.  But 
there  is  hardly  any  place  to  be  found  where  some  have  not 
been  constrained  to  die.  God,  who  appoints  the  time,  equally 
appoints  the  place  of  death,  without  regarding  the  hopes,  or 
fears,  or  desires  of  those  whom  he  takes,  or  of  those  whom  he 
leaves.  He  arrests  some  at  home,  and  some  abroad ;  some  on 
the  road,  and  some  in  the  field ;  some  on  the  ocean,  and  some 
in  foreign  lands.  No  man  knows,  when  he  goes  out  of  his 
house,  that  he  shall  ever  come  in  again.  There  is  no  place  in 
the  world  where  men  can  be,  or  where  they  can  go,  but  it  may 
be  the  place  where  they  must  die.  God  can  lead  every  person 
to  the  place  where  he  has  appointed  his  death  and  his  grave  ; 
and  no  man  can  avoid  dying  at  the  place,  any  more  than  he 
can  avoid  dying  at  the  time,  God  has  appointed.  If  a  man  is 
to  die  at  home,  God  will  keep  him  at  home.  If  a  man  is  to 
die  on  land,  God  will  keep  him  on  land.  If  a  man  is  to  die 
on  the  ocean,  God  will  carry  him  on  the  ocean,  and  there  put 
a  period  to  his  life.  Though  mankind  generally  dread  a 
watery  grave,  yet  thousands  have  been  buried  in  the  mighty 
deep. 

3.  God  acts  as  a  sovereign  in  respect  to  the  means  of  death. 
He  employs  a  vast  variety  of  means  in  bringing  mankind  to 
their  appointed  end.  He  brings  some  to  the  grave  by  means 
of  the  sword,  the  pestilence,  and  famine ;  some  by  means  of 
storms  and  tempests ;  some  by  means  of  conflagrations,  inun- 
dations, and  earthquakes ;  some  by  acute  and  chronic  diseases  ; 
and  some  by  sudden  and  unexpected  casualties  or  accidents. 
The  visible  and  invisible  means  of  death  are  innumerable  ; 
but  they  all  produce  their  fatal  effects,  according  to  the  original 
appointment  and  invisible  agency  of  the  Deity.  If  a  man  fly 
from  an  iron  weapon,  a  bow  of  steel  may  strike  him  through. 
Though  Ahab  disguised  himself  to  escape  the  arrows  of  death, 
yet  a  certain  man  drew  a  bow  at  a  venture,  and  smote  the 
king  of  Israel  with  a  mortal  wound.  God  can  give  a  fatal 
energy  to  the  most  trifling  causes.  He  can  crush  men  before 
the  moth.  Unexpected  sorrow,  and  even  unexpected  joy,  has 
been  the  means  of  instantaneous  death.  The  means  of  death 
lie  in  every  path  we  tread ;  and  God  can  employ  them  at  any 
moment,  to  put  a  period  to  our  lives  ;  and  while  he  preserves 
one,  he  may  destroy  another,  pursuing  the  same  path.  He 
may  preserve  one,  and  destroy  another,  in  the  same  bloody 
battle.  He  may  preserve  one,  and  destroy  another,  in  the 
same  dreadful  tempest.  He  has  ten  thousand  instruments  of 
death,  and  he  may  employ  which  of  them  he  sees  fit,  to  put  a 
period  to  the  life  of  any  person  of  any  age,  character  or  condi- 
tion, in  the  most  sovereign  manner. 

vol.  in.  32 


250  SERMON     XX. 

4.  God  acts  as  a  sovereign  in  regard  to  the  circumstances  of 
death.  He  takes  one,  and  leaves  another,  under  the  very  same 
circumstances.  He  takes  one  healthy  man,  and  leaves  another. 
He  takes  one  feeble  man,  and  leaves  another.  He  takes  one 
rich  man,  and  leaves  another.  He  takes  one  poor  man,  and 
leaves  another.  He  takes  one  fortunate  man,  and  leaves  an- 
other. He  takes  one  learned  man,  and  leaves  another.  He 
takes  one  great  man,  and  leaves  another.  He  takes  one  amia- 
ble, virtuous,  useful,  and  promising  man,  and  leaves  another. 
Among  the  great,  the  wise,  and  the  good,  he  takes  one,  and 
leaves  another.  Though  men  place  dependence  on  their  exter- 
nal circumstances,  to  secure  them  from  the  stroke  of  death, 
yet  they  afford  them  no  security  of  life.  For  God  acts  as  a 
sovereign,  in  respect  to  the  circumstances  of  death.  He  com- 
mands death  to  enter  the  palaces  of  princes,  as  well  as  the 
cottages  of  peasants.  He  takes  one,  and  leaves  another, 
according  to  the  order  in  which  he  has  been  pleased  to  place 
their  names  in  death's  commission  ;  regardless  of  all  exterior 
circumstances  or  distinctions. 

5.  God  acts  as  a  sovereign  in  calling  men  out  of  the  world, 
whether  they  are  willing  or  unwilling  to  leave  it.  Some  men 
long  to  live,  and  dread  to  die.  They  have  formed  designs, 
which  they  ardently  wish  to  live  and  accomplish ;  or  they  have 
bright  and  flattering  prospects  before  them,  which  they  wish  to 
realize.  But  God  often  frustrates  their  designs,  and  disap- 
points their  raised  hopes  and  expectations,  by  a  sudden  and 
unforeseen  death.  On  the  other  side,  some  who  lie  languish- 
ing under  pains  and  misfortunes,  long  to  leave  the  sorrows  and 
sufferings  of  the  present  evil  world,  and  to  take  refuge  in  the 
grave,  where  "  the  wicked  cease  from  troubling,  and  the  weary 
are  at  rest."  But  God  takes  one,  and  leaves  another,  of  this 
description.  Neither  the  desire  nor  the  dread  of  death,  prevent 
God  from  taking  away  any  person,  at  his  appointed  time.  He 
is  continually  disappointing  the  desires,  the  hopes,  and  the 
fears,  of  both  the  living  and  dying,  by  carrying  into  effect  the 
sentence  of  mortality,  which  he  has  passed  upon  all  mankind. 
I  may  add, 

6.  God  displays  his  awful  sovereignty,  by  calling  men  out 
of  time  into  eternity,  whether  they  are  prepared  or  not  prepared 
to  go  to  their  long  home.  He  takes  some  away  as  soon  as 
they  are  prepared  to  die,  while  he  leaves  others  who  are  better 
prepared  for  death,  to  live  and  act  a  long  while  in  the  world, 
which  causes  them  innumerable  pains,  trials  and  sorrows. 
And  though  he  often  waits  long  to  be  gracious  to  the  unpre- 
pared, yet  he  never  waits  beyond  their  appointed  time.  When 
that  period  arrives,  though  they  are  ever  so  much  unprepared, 


DIVINE     SOVEREIGNTY     IN     DEATH.  251 

he  spares  them  no  longer ;  but  as  the  Psalmist  says,  drives 
them  away  in  their  wickedness.  Neither  a  good  nor  evil  charac- 
ter can  divert  the  stroke  of  death.  God  will  not  suffer  any  to 
pass  the  bounds  of  life  which  he  has  determined.  He  will  not 
regard  the  hopes  or  fears,  the  cries  or  prayers,  of  the  dying  or 
living,  when  his  set  time  is  come  to  call  any  from  the  stage  of 
life  and  from  the  state  of  probation.  In  such  a  variety  of  im- 
portant respects,  God  acts  as  a  sovereign  in  disposing  of  the 
lives  of  men,  which  are  so  interesting  and  precious.  It  now 
remains  to  show, 

III.  Why  God  acts  as  a  sovereign  in  this  very  important, 
case.     Several  plain  and  pertinent  reasons  may  be  mentioned. 

1.  Because  he  has  an  independent  right  to  act  as  a  sovereign, 
in  taking  away  the  lives  of  men.  He  is  the  former  of  then- 
bodies,  and  father  of  their  spirits.  In  him  they  live,  and  move, 
and  have  their  being.  It  is  owing  to  his  constant  and  powerful 
visitation,  that  they  are  preserved  in  life  from  day  to  day.  They 
are  his  property,  and  he  has  a  right  to  do  what  he  will  with  his 
own.  As  he  has  in  sovereignty  given  them  life,  so  he  may 
in  sovereignty  take  it  away  whenever  he  sees  cause,  without 
assigning  any  reason  for  his  conduct.  He  is  under  no  obli- 
gation to  consult  the  wills,  or  desires,  or  hopes,  of  any  of  man- 
kind, whether  he  shall  take  one  and  leave  another,  when  he  has 
an  absolute  right  to  take  all.  Though  men  have  some  mutual 
claims  upon  the  lives  of  one  another,  yet  God's  claims  are 
paramount  to  all  other  claims.  He  has  a  higher  claim  to  the 
life  of  a  parent,  than  any  child  has  ;  and  a  higher  claim  to  the 
life  of  a  child,  than  any  parent  has ;  and  a  higher  claim  to  the 
lives  of  great  and  useful  men,  than  the  world  have  ;  and  a 
higher  claim  to  all  the  blessings  of  life,  than  the  possessors 
have.  There  is  nothing  in  the  universe  to  bound  or  limit  the 
sovereign  right  of  God  to  take  one  and  leave  another  of  the 
children  of  men,  whenever  he  pleases.  As  he  is  by  nature  an 
absolute  sovereign,  so  it  becomes  him  to  display  his  sovereignty 
in  disposing  of  the  lives  of  men,  upon  which  all  their  interests 
for  time  and  eternity  are  suspended. 

2.  God  acts  as  a  sovereign  in  the  article  of  death,  because 
he  only  knows  when  and  where  to  put  a  period  to  human  life. 
Death  is  a  most  important  event  to  every  particular  person,  and 
not  only  to  him,  but  to  all  intelligent  creatures  with  whom  he 
is  connected,  both  in  time  and  eternity.  Indeed  the  whole 
intelligent  universe  is  interested  in,  and  will  be  affected  by,  the 
death  of  every  infant,  of  every  child,  of  every  youth,  as  well  as 
by  the  death  of  the  greatest  potentates  on  earth.  Death,  in 
every  instance,  fixes  the  immortal  soul  in  a  state  of  endless  joy, 
or  endless  sorrow.     And  the  eternal  interests  of  precious  and 


252  SERMON     XX. 

immortal  souls  are  too  great  for  men  or  angels  to  dispose  of. 
None  but  God  is  possessed  of  wisdom  and  goodness  enough 
to  dispose  of  his  intelligent  creatures  in  the  wisest  and  best 
manner,  through  the  interminable  ages  of  eternity.  And  in 
order  to  take  away  the  lives  of  men  at  the  best  time,  by  the 
best  means,  and  under  the  best  circumstances,  God  is  obliged 
to  act  as  a  sovereign.  If  he  should  hearken  to  the  wisdom  or 
wills  of  creatures,  he  would  commit  ten  thousand  mistakes  and 
errors,  in  respect  to  the  proper  persons  to  be  taken  away,  and 
in  respect  to  the  proper  time,  and  manner,  and  means  of  their 
removal  from  this  to  another  world.  And  to  make  any  mistake 
in  the  article  of  death  might  mar  the  glory  of  God  and  the 
good  of  the  universe  for  ever.  This  God  knows,  and  this  is  a 
weighty  reason  why  he  should  shorten,  as  well  as  lengthen, 
the  lives  of  men,  after  the  counsel  of  his  own  wise,  benevolent 
and  immutable  will.  He  always  knows  what  the  living  and 
the  dying  will  think  and  feel  and  say,  when  he  takes  one  and 
leaves  another ;  but  he  has  a  sovereign  right  to  act  contrary  to 
what  they  may  think  and  say  and  feel,  in  respect  to  his  wise 
and  holy  conduct.  He  knew  what  David  would  think,  and 
feel,  and  say,  if  he  took  away  his  beloved  son  Absalom ;  and 
he  knew  how  Rachel  would  bitterly  lament  and  bewail  the  loss 
of  her  children ;  but  he  paid  no  regard  to  such  misguided  feel- 
ings. Whenever  he  takes  away  any  father  or  mother,  son  or 
daughter,  brother  or  sister,  he  sees  better  reasons  for  taking 
them  away,  than  any  of  their  dear  friends  or  connections  can 
see  for  their  being  spared.  And  he  certainly  has  a  sovereign 
right  to  regard  the  general  good  more  than  the  good  of  any 
individual. 

3.  Another  reason,  why  God  disposes  of  the  lives  of  men  as 
a  sovereign,  in  all  those  respects  which  have  been  mentioned, 
is  because  he  is  under  indispensable  moral  obligations  to  dis- 
pose of  his  own  creatures  in  the  wisest  and  best  manner.  "  To 
him  that  knoweth  to  do  good,  and  doeth  it  not,  to  him  it  is  sin." 
This,  with  reverence,  may  be  applied  to  God  himself,  as  well 
as  to  any  of  his  rational  and  accountable  creatures.  For  he  is 
under  higher  moral  obligations  to  do  right  than  any  other  being 
in  the  universe.  When  he  sees  it  best  to  preserve  any  one's 
life,  he  is  morally  bound  to  protect  him  from  every  fatal  sick- 
ness and  mortal  accident.  But  when  he  sees  it  best  to  take 
away  any  one's  life,  he  is  under  equal  moral  obligation  to  take 
it  away,  whether  he  is  willing  or  unwilling,  and  whether  he  is 
prepared  or  unprepared,  for  the  solemn  and  interesting  event. 
God's  natural  perfections  lay  him  under  infinite  obligation  to 
employ  them  in  a  sovereign  manner  to  promote  the  highest 
good  of  the  intellectual  system,  or  according  to  his  moral  and 


DIVINE     SOVEREIGNTY      IN     DEATH.  253 

immutable  rectitude.  God  is  the  supreme  guardian  of  the 
lives  and  interests  of  all  mankind  ;  and  he  is  morally  obliged  to 
dispose  of  their  lives  and  interests  in  the  wisest  and  best  man- 
ner; and  for  this  reason  he  is  obliged  to  order  the  times,  the 
means,  and  the  circumstances  of  both  their  living  and  dying. 
There  are  undoubtedly  many  malignant  beings  conversant  in 
this  world,  who  would  wish  to  lengthen  the  lives  of  some,  and 
shorten  the  lives  of  others,  beyond  their  appointed  time.  This 
renders  it  necessary  that  God  should  take  the  power  of  life 
and  death  out  of  the  hands  of  all  his  creatures,  and  exercise 
that  power  himself  in  a  sovereign  and  independent  manner. 
He  is  infinitely  more  tender  of  the  lives  and  happiness  of  men, 
than  they  are  themselves;  and  therefore  he  could  not  answer 
it  to  himself,  if  he  neglected  to  order  every  thing  respecting  the 
life  and  death  of  every  person.  So  that  we  have  always  rea- 
sons to  admire  and  adore  the  wisdom,  the  goodness,  and  the 
sovereignty  of  God,  when  he  calls  one  or  more  out  of  time 
into  eternity,  while  at  the  same  time  and  under  the  same  cir- 
cumstances, he  rescues  one  or  more  from  the  jaws  of  death. 
In  all  such  cases,  it  becomes  him  to  act  as  a  wise,  holy  and 
sovereign  God. 

IMPROVEMENT. 

1.  If  God  acts  as  a  sovereign  in  taking  away  the  lives  of 
men,  then  the  aged  have  great  reason  of  gratitude  for  the  con- 
tinuance of  life.  They  have  lived  in  the  same  world  in  which 
others  lived,  who  were  taken  away  in  infancy,  childhood,  youth, 
manhood,  and  the  decline  of  life.  Thousands  have  fallen  on 
their  right  hand  and  on  their  left.  They  have  buried  almost 
the  whole  world,  and  yet  they  are  among  the  living  to  praise 
God.  They  have  been  exposed  to  innumerable  diseases  and 
accidents,  which  have  proved  fatal  to  others,  and  through  the 
divine  care  and  kindness  they  have  been  happily  preserved. 
They  have  reason  to  say  to  God  as  David  did,  who  in  his  old 
age  was  a  wonder  to  himself  as  well  as  to  others,  "  Thou  hast 
kept  mine  eyes  from  tears,  my  feet  from  falling,  and  my  soul 
from  death."  It  is  of  the  Lord's  mercies  that  the  aged  are  yet 
alive,  who  have  never  deserved  to  live,  but  have  always  de- 
served to  die.  God  might  have  taken  them  and  spared  others, 
but  he  has  taken  others  and  spared  them.  What  peculiar 
reason  have  they  to  be  thankful  for  his  undeserved  and  distin- 
guishing goodness !  And  what  peculiar  obligations  are  they 
under  to  spend  the  residue  of  their  lives  in  his  service,  and  in  a 
constant  preparation  for  that  great  and  solemn  change  which 
others  have  experienced,  and  which  they  must  soon,  at  longest, 


254  SERMON     XX. 

experience !  They  should  feel  and  act  like  good  old  Barzillai, 
who  renounced  all  the  trifles,  vanities,  amusements,  and  minor 
concerns  of  life,  that  he  might  set  his  house  and  his  soul  in 
order,  and  be  duly  prepared  to  leave  this,  for  a  better  world. 
And  who  will  say  that  he  did  not  act  wisely?  And  who 
among  the  aged  can  excuse  himself,  if  he  refuses  or  neglects  to 
follow  his  pious  and  dignified  example  ?  The  hoary  head  is 
always  a  crown  of  glory,  if  it  be  found  in  the  way  of  righteous- 
ness. 

2.  If  God  acts  as  a  sovereign  in  taking  away  the  lives  of 
men,  then  they  ought  to  maintain  a  constant  and  realizing 
sense  that  their  lives  are  uncertain.  God  has  designedly  and 
graciously  concealed  from  them  every  thing  future.  They 
never  know  the  year,  or  the  month,  or  the  day,  God  has  ap- 
pointed to  call  them  out  of  time  into  eternity.  No  place  where 
they  are,  no  circumstances  they  are  under,  no  employments  in 
which  they  are  engaged,  and  no  precautions  which  they  or  others 
can  take,  can  secure  them  a  day  or  moment  from  the  stroke  of 
death.  If  they  are  alive  to-day,  to-morrow  they  may  be  dead. 
They  are  dying  creatures,  and  absolutely  in  the  sovereign  hand 
of  Him  who  gave,  and  who  has  a  right  to  take  away  life,  when- 
ever, and  wherever,  and  however,  he  pleases.  This  God  has 
frequently  and  solemnly  forewarned  them  of,  both  in  his  word 
and  in  his  providence.  He  says  to  every  one,  "  Boast  not  thy- 
self of  to-morrow,  for  thou  knowest  not  what  a  day  may  bring 
forth."  Our  Saviour  forewarned  men  to  stand  in  expectation  of 
death,  like  servants  waiting  for  the  coming  of  their  lord.  He 
said,  "  Be  ye  also  ready  :  for  in  such  an  hour  as  ye  think  not, 
the  Son  of  man  cometh."  He  warned  men  against  the  forget- 
fulness  of  death,  by  the  folly  and  fate  of  the  man  who  said  to 
his  soul,  Thou  hast  much  goods  laid  up  for  many  years;  take 
thine  ease,  eat,  drink,  and  be  merry ;  to  whom  God  said,  Thou 
fool,  this  night  shall  thy  soul  be  required  of  thee.  The  apostle 
James  says,  "  Go  to  now,  ye  that  say,  to-day  or  to-morrow  we 
will  go  into  such  a  city,  and  continue  there  a  year ;  whereas  ye 
know  not  what  shall  be  on  the  morrow.  For  what  is  your  life  ? 
it  is  even  a  vapor  that  appeareth  for  a  little  time  and  then  van- 
isheth  away.  For  that  ye  ought  to  say,  If  the  Lord  will  we 
shall  live,  and  do  this  or  that."  How  often,  not  to  say  how 
constantly,  is  God  enforcing  these  solemn  warnings  and  admo- 
nitions in  his  word,  by  the  dispensations  of  his  providence ! 
How  often  is  he  taking  one  and  leaving  another  of  the  same 
age,  and  in  the  same  circumstances !  How  often  does  he  take 
the  well  before  the  sick,  the  strong  before  the  weak,  the  useful 
before  the  useless,  and  the  young  before  the  old !  Such  signal 
acts  of  his  sovereignty  speak  louder  than  words,  and  admonish 


DIVINE     SOVEREIGNTY     IN     DEATH.  255 

all  the  living  to  be  ready  also  to  go  to  the  dead  at  the  most 
sudden  and  unexpected  call.  They  ought  to  acknowledge  God 
in  all  their  ways,  that  he  may  direct  their  paths,  and  crown  all 
their  labors,  enterprises  and  pursuits  with  success.  They 
ought  to  form  every  design,  and  undertake  every  business,  with 
a  deliberate  proviso,  "  If  we  shall  live,  we  will  do  this  or  that." 
But  how  often  is  this  duty  neglected !  and  what  great  and  last- 
ing evils  may  flow  from  it !  O  that  men  were  wise,  that  they 
understood  this,  that  they  would  consider  the  uncertainty  of 
life,  and  act  under  a  realizing  sense  of  it,  in  all  their  temporal 
and  eternal  concerns  ! 

3.  If  God  acts  as  a  sovereign  in  taking  away  the  lives  of 
men,  then  they  ought  to  avoid  every  mode  of  conduct  which 
tends  to  stupify  their  minds,  and  create  an  insensibility  to  the 
uncertainty  of  life.  Mankind  are  naturally  averse  from  con- 
templating the  shortness  and  uncertainty  of  life,  and  very 
reluctant  to  carry  their  thoughts  into  the  invisible  and  eternal 
world.  They  love  life  and  temporal  ease  and  prosperity,  and 
they  have  devised  a  vast  many  ways  to  banish  from  their 
minds  future,  invisible  and  eternal  scenes  and  objects,  which 
disturb  their  carnal  peace  and  security.  But  all  such  ways 
ought  to  be  constantly  and  resolutely  shunned  and  avoided, 
because  they  have  a  fatal  tendency  to  unfit  every  person  both 
for  living  and  for  dying,  and  to  expose  them  to  lose  their  own 
souls.  The  uncertainty  of  life  in  the  hand  of  a  holy  and  sove- 
reign God,  is  a  proper  criterion  to  determine  the  nature  and 
tendency  of  the  spirit,  the  customs  and  manners  of  the  world. 
According  to  this  criterion  every  thing  must  be  wrong,  and 
ought  to  be  avoided,  which  tends  to  prevent  or  destroy  a  real- 
izing sense  of  the  uncertainty  of  life.  Here  then,  let  me  ask,  do 
not  vain  thoughts,  and  vain  hopes  of  long  life  and  prosperity, 
have  this  tendency  ?  Do  not  cards,  and  balls,  and  parties,  and 
idle  conversation,  have  this  tendency  ?  Do  not  all  set  times 
for  mere  amusements  and  diversions,  have  this  tendency  ?  Do 
not  idleness  and  prodigality  of  every  species  have  this  tenden- 
cy ?  I  appeal  to  both  observation  and  experience  on  this 
subject.  None  will  presume  to  say,  that  the  spirit,  the  customs 
and  manners  of  the  world  which  have  been  mentioned,  do  not 
tend  to  stupify  the  mind,  and  exclude  from  it  a  realizing  sense 
of  the  uncertainty  of  life  and  the  reality  of  invisible  and  eternal 
objects.  How  then  can  any  justify  themselves  in  pursuing 
any  mode  of  conduct  which  they  know,  both  by  experience 
and  observation,  tends  to  endanger  their  future  and  eternal 
interests  ?  It  is  in  vain  for  them  to  say,  that  they  have  a  right 
to  pursue  this,  or  that,  or  the  other,  mode  of  conduct,  which 
they  know  by  experience  and  observation  has  a  fatal  tendency, 


256  SERMON     XX. 

merely  because  every  sinful  mode  of  conduct  is  not  expressly  for- 
bidden in  the  word  of  God.  God  requires  them  to  show  them- 
selves men,  and  act  agreeably  to  the  infallible  dictates  of  their  own 
consciences,  which  forbid  them  to  be  conformed  to  this  world, 
and  require  them  to  be  conformed  to  the  heart  and  the  will  of 
God.  It  is  the  pursuit  of  lying  vanities  that  has  the  most 
general  and  fatal  tendency  to  stupify  the  hearts  and  consciences 
of  the  young  and  the  old,  and  to  dispose  them  to  put  far  away 
the  evil  day  of  death,  till  they  are  suddenly,  and  unexpectedly, 
and  unpreparedly,  hurried  into  eternity.  Let  all  then  be  en- 
treated, as  they  value  their  precious  and  immortal  souls,  to 
avoid  every  mode  of  thinking  and  acting,  which  tends  to  sink 
them  into  a  state  of  stupidity  and  of  fatal  forgetfulness  of  their 
dying  hour. 

4.  If  God  acts  as  a  sovereign  in  taking  away  the  lives  of 
men,  then  it  is  not  strange  that  he  causes  so  many  sudden  and 
unexpected  deaths.  The  unusual  and  extraordinary  circum- 
stances of  death  generally  make  a  deeper  impression  on  the 
minds  of  the  living,  than  death  itself,  brought  on  by  the  decays 
of  nature,  and  the  more  common  causes  of  mortality.  "When 
one  and  another  die  by  the  infirmities  of  age,  or  by  diseases 
and  casualties  which  frequently  prevail  all  over  the  world,  we 
scarcely  consider  them  as  premonitions  of  the  frailty  and  un- 
certainty of  life.  It  is  the  design  of  God,  therefore,  to  awaken 
men  out  of  their  stupidity,  by  more  sudden  and  striking  in- 
stances of  mortality.  When  he  would  awaken  a  family,  he 
sends  a  sudden  death  into  it.  When  he  would  awaken  a  city, 
he  sends  the  pestilence  into  it.  When  he  would  awaken  the 
world,  he  sends  desolating  calamities  among  the  nations  of  the 
earth.  Hence  says  the  prophet  to  God,  "  When  thy  judg- 
ments are  in  the  earth,  the  inhabitants  of  the  world  will  learn 
righteousness."  Sudden  and  unexpected  deaths  are  principally 
designed  and  calculated  for  the  benefit  of  the  living.  It  is 
sometimes  for  the  good  of  the  dying,  to  be  called  suddenly  and 
instantaneously  from  the  evils  and  sorrows  of  the  present  life 
into  the  abodes  of  the  blessed ;  but  much  more  commonly  sud- 
den deaths  are  designed  for  the  spiritual  benefit  of  the  living. 
And  they  have  often  produced  this  desirable  effect.  But  God 
never  displays  his  amiable  and  awful  sovereignty  in  a  more 
visible  and  instructive  manner,  than  when  he  takes  one  and 
leaves  another,  while  thousands  are  falling  together  in  a  bloody 
battle  ;  or  when  he  takes  one  and  leaves  another,  while  num- 
bers are  sinking  together  in  the  mighty  ocean.  Who  can 
describe  or  even  conceive  of  the  hopes  and  the  fears,  the 
anguish  and  distress,  the  cries,  the  prayers,  and  despair  of  those 
unhappy  mortals  who  were  lately  sinking  together  in  a  watery 


DIVINE     SOVEREIGNTY     IN     DEATH.  257 

grave  ?  Such  instances  of  sudden  and  unexpected  death,  one 
would  hope,  God  designed  should  make  a  deep,  a  lasting  and 
salutary  impression  on  many  of  the  living.     But, 

0.  It  appears  from  what  has  been  said,  that  there  is  a  solid 
foundation  for  the  most  cordial  and  unreserved  submission 
under  the  heaviest  bereavements.  They  come  from  the  hand 
and  heart  of  a  holy,  wise,  and  benevolent  Sovereign,  who  has 
a  right  to  take  one,  and  leave  another,  and  who  never  afflicts 
willingly,  or  grieves  the  children  of  men.  He  always  counts 
their  tears  and  weighs  their  sorrows,  before  he  causes  them  to 
exist.  He  never  strikes  a  heavier  blow,  or  wounds  in  a  ten- 
derer part,  than  he  originally  and  benevolently  intended. 
There  are,  indeed,  grades  of  sorrow,  and  some  are  higher  and 
heavier  than  others.  But  as  none  are  too  light,  so  none  are 
too  heavy.  Thousands  of  parents  have  been  bereaved  of  a 
son,  or  a  daughter,  who  expired  under  their  eyes,  or  in  their 
arms ;  but  such  were  light  bereavements,  in  comparison  with 
some  that  have  fallen  to  the  lot  of  others.  You  have  heard  of 
the  bereavements  of  Job,  whose  servants  were  slain  by  the 
sword,  and  whose  sons  and  daughters  were  destroyed  by  a 
tempest.  You  have  heard  of  Jacob's  troubles,  when  he  be- 
lieved, and  had  reason  to  believe,  that  his  beloved  Joseph  was 
torn  in  pieces  by  wild  beasts,  and  when  he  expected  to  lose  his 
darling  son  Benjamin.  You  have  heard  of  Aaron's  bereave- 
ment, when  his  two  sons  were  instantly  smitten  by  the  fire 
of  heaven.  These  were  emphatically  heavy  bereavements, 
but  not  too  heavy  for  the  bereaved  to  bear.  You  have  heard 
of  the  patience  of  Job  under  his  heavy  and  complicated  afflic- 
tions. "  Then  Job  arose,  and  rent  his  mantle,  and  shaved  his 
head,  and  fell  down  upon  the  ground,  and  worshipped,  and 
said,  Naked  came  I  out  of  my  mother's  womb,  and  naked 
shall  I  return  thither :  the  Lord  gave,  and  the  Lord  hath  taken 
away :  blessed  be  the  name  of  the  Lord.  In  all  this  Job 
sinned  not,  nor  charged  God  foolishly."  You  have  heard  of 
Jacob's  language  in  the  midst  of  his  extraordinary  trials.  He 
said,  "  If  I  am  bereaved  of  my  children,  I  am  bereaved." 
That  is,  I  am  reconciled  to  have  it  so.  You  have  heard  of  the 
calm,  serene,  and  silent  submission  of  Aaron.  "  And  Aaron 
held  his  peace."  God  displays  more  wisdom,  more  goodness, 
as  well  as  more  sovereignty,  in  heavy  than  in  light  bereave- 
ments. For  in  all  such  cases,  his  wisdom  appears  superior  to 
the  wisdom  of  man  ;  his  goodness  appears  superior  to  the 
goodness  of  man ;  and  his  sovereignty  appears  superior  to 
the  sovereignty  of  all  created  beings.  He  does  his  work,  his 
strange  work,  while  the  greatest,  the  wisest  and  best  of  his 
intelligent  creatures  look  on  and  tremble.     "  The  Lord  reign- 

vol.  in.  33 


258  SERMON     XX. 

eth,  let  the  people  tremble,"  and  let  the  afflicted  and  bereaved 
submit,  though  their  breach  is  great  like  the  sea. 

Those  who  are  called  to  mourning  this  day,  are  not  solitary 
mourners.  They  have  fellow-sufferers  not  only  in  America, 
but  in  France  and  Britain.  The  awful  fate  of  the  Albion, 
wrecked  on  the  coast  of  Ireland,  has  deeply  affected  the  hearts 
of  thousands,  who  lament  not  merely  a  private  but  public 
calamity.  But  they  ought  to  be  dumb,  and  not  open  their 
mouths,  because  the  Lord  hath  done  it,  who  had  a  right  to  do 
what  he  would  with  his  own.  We  have  heard  of  the  number 
that  sailed  in  that  unfortunate  ship.  There  were  fifty :  among 
these  about  forty  perished.  Among  those  that  perished,  were 
about  twenty  passengers.  Among  these,  there  were  some  very 
eminent  and  respectable  characters,  and  in  particular,  Mr. 
Alexander  Metcalf  Fisher.  Though  he  was  young,  and 
had  not  arrived  at  thirty  years  of  age,  yet  he  had  arrived  at 
more  than  common  literary  distinction.  The  Father  of  spirits 
gave  him  a  clear  discriminating '  mind,  and  endued  him  with 
superior  intellectual  powers,  which  were  equally  strong  and 
well  proportioned.  These  he  early,  constantly  and  assiduously 
cultivated  and  improved,  and  made  rapid  advances  in  every 
branch  of  knowledge  to  which  he  turned  his  attention.  He 
read  and  studied  upon  a  broad  scale,  after  he  left  the  place  of 
his  public  education.  He  first  paid  attention  to  the  theory  of 
religion,  and  became  accurately  and  extensively  acquainted 
with  the  great  and  fundamental  principles  of  theology.  But  he 
was  called  to  relinquish  his  principal  attention  to  this  study,  and 
to  fill  first  one,  and  then  the  next  to  the  highest  office  in  Yale 
College  ;  and  in  that  department  he  shone  with  preeminent 
lustre.  In  mathematics  and  astronomy  he  left  no  superior,  and 
perhaps  no  equal  of  his  years,  either  in  America  or  Great 
Britain.  His  profound  knowledge  and  researches  in  these 
sciences  have  been  very  extensively  known  and  admired. 
Professor  Fisher  was  a  young  man  of  extraordinary  promise. 
He  had  excited  strong  expectations  of  raising  the  literary  char- 
acter of  his  native  country  ;  and  had  his  valuable  life  been 
spared,  there  is  no  ground  to  doubt  but  he  would  have  fully 
answered  these  high  expectations.  But  alas !  his  hopes,  the 
hopes  of  his  friends  and  of  country,  all  sunk  together  in  that 
awful  night  in  which  he  sunk  in  the  mighty  deep  !  This  was 
the  Lord's  doing,  and  who  may  say  unto  him,  "  What  doest 
thou?  "  The  father  and  mother,  and  brother  and  sisters  of  this 
highly  fortunate  and  unfortunate  young  man,  are  now,  and 
will  be  as  long  as  they  live,  the  principal  mourners.  They 
will  never  forget  what  was  beautiful,  amiable,  dutiful,  virtuous 
or  pious  in  his  short  life.     Though  he  never  professed,  yet 


DIVINE     SOVEREIGNTY     IN     DEATH.  259 

there  is  some  ground  to  hope  that  he  had  experienced  a 
saving  change.  But  their  present  duty  is  to  turn  off  their  atten- 
tion from  him  whom  they  lament,  and  gratefully  acknowledge 
the  goodness  of  God,  in  giving  them  such  a  son,  and  such  a 
brother;  and  now  cordially  and  unreservedly  submit  to  his 
amiable  and  awful  sovereignty  in  taking  him  away  and  sparing 
others.  God  may  and  certainly  will  do  more  good  by  his  sud- 
den, unexpected  and  alarming  death,  than  he  could  have  done 
by  his  life.  They  know  not  to  how  many  his  death  may  be 
sanctified.  It  may  have  a  happy  effect  upon  a  very  sensible 
and  highly  accomplished  young  lady,  who  may  imagine  she 
has  the  largest  share  of  affliction  in  this  instance  of  mortality. 
The  parents  may  receive  great  benefit  from  it ;  and  they  cer- 
tainly will,  if  they  rightly  improve  it.  The  brother  and  sisters 
may  receive  great  benefit  from  it ;  and  they  certainly  will,  if  they 
rightly  improve  it.  It  ought  to  make  a  deep  impression  upon 
the  minds  of  both  parents  and  children  in  this  place,  and  excite 
them  to  the  faithful  discharge  of  their  mutual  duties  to  each 
other.  And  it  ought  to  make  a  deep  impression  upon  the  be- 
reaved College,  who  have  sustained  a  great,  and  it  is  to  be 
feared,  an  irreparable  loss.  The  certain  prospect  of  the  good 
which  God  will  answer  by  this  death,  in  all  its  aggravated  cir- 
cumstances, ought  to  heal  the  wound  which  every  one  has 
received  by  this  great  frown  of  providence.  God  has  answered 
all  his  benevolent  purposes  by  the  life  of  the  deceased  ;  and  he 
will  answer  all  his  benevolent  purposes  by  his  death,  and  all  is 
well.  So  let  the  afflicted  father  and  mother,  brother  and  sisters, 
believe  and  feel  and  say,  and  all  will  be  well  with  them. 
Amen. 


SERMON   XXI. 


SILENCE   UNDER  AFFLICTION. 

DEATH  OF  MISS  SARAH  EMMONS,  JANUARY  19,  1823. 


And  Aaron  held  his  peace.  — Lev.  s.  3. 

After  Moses  had  reared  the  tabernacle  in  the  wilderness, 
and  placed  all  its  furniture  in  order,  and  spent  seven  days  in 
consecrating  Aaron  and  his  sons  to  the  sacred  office,  Nadab 
and  Abihu  his  sons  took  each  of  them  his  censer,  and  put  fire 
therein,  and  put  incense  thereon,  and  offered  strange  fire  before 
the  Lord,  which  he  commanded  not.  And  there  went  out  fire 
from  the  Lord,  and  consumed  them,  and  they  died  before  the 
Lord.  The  sudden  and  unexpected  death  of  the  young  men 
was  a  very  astonishing  event,  and  calculated  to  pierce  the  heart 
of  Aaron  with  extreme  pain,  sorrow  and  distress.  Moses  sin- 
cerely sympathized  with  his  bereaved  brother,  and  directed  him 
to  the  only  proper  remedy  of  assuaging  the  anguish  of  his 
heart.  "  And  Moses  said  unto  Aaron,  this  is  that  the  Lord 
spake,  saying,  I  will  be  sanctified  in  them  that  come  nigh  me, 
and  before  all  the  people  I  will  be  glorified.  And  Aaron  held 
his  peace."  By  this  he  complied  with  the  divine  direction, 
and  glorified  God  in  the  furnace  of  affliction.  Such  silence 
was  a  signal  expression  of  Aaron's  filial  affection  towards 
God,  and  unreserved  submission  to  his  fatherly  chastisements. 
He  was  dumb,  and  opened  not  his  mouth,  because  he  was 
deeply  sensible  that  it  was  God,  his  holy  and  righteous  Sove- 
reign, who  had  smitten  his  children,  and  sunk  him  in  sorrow. 
He  knew  that  he  had  no  power  to  stay  his  hand,  and  no  right 
to  say  unto  him,  "  What  doest  thou  ?  "  He  did  as  it  became 
him ;  he  held  his  peace,  he  bowed  in  silence  to  the  sovereign 
will  of  God.     This  example  of  Aaron  teaches  all  men, 


SILENCE     UNDER     AFFLICTION.  261 

That  they  ought  to  hold  their  peace,  when  God  sees  fit  to 
afflict  and  bereave  them. 

We  shall  first  consider  what  it  is  for  men  to  hold  their  peace 
under  the  afflictive  and  bereaving  hand  of  God ;  and  then  con- 
sider their  obligations  to  do  it. 

I.  Let  us  consider  what  it  is  for  the  afflicted  and  bereaved  to 
hold  their  peace  under  the  correcting  hand  of  God.  There  was 
something  very  significant  in  Aaron's  holding  his  peace  while 
God  laid  his  heavy  hand  upon  him,  and  bereaved  him  of  two  sons 
by  one  sudden  and  unexpected  stroke.  There  is  no  doubt  but 
that  Aaron's  heart  was  very  much  bound  up  in  these  two  sons, 
who  he  expected  would  have  been  his  assistants,  if  not  suc- 
cessors, in  his  sacred  office.  They  were  amiable  and  promis- 
ing young  men ;  for  God  had  distinguished  them  by  a  pecu- 
liar mark  of  his  favor.  We  read,  "  And  he  said  unto  Moses, 
come  up  unto  the  Lord,  thou,  and  Aaron,  Nadab  and  Abihu, 
and  seventy  of  the  elders  of  Israel."  But  after  these  young 
men  had  exhibited  so  fair  a  character,  and  had  been  conse- 
crated to  the  priest's  office,  they  were  so  elated  with  their  high 
station  and  bright  prospects,  that  they  precipitately  did  an  act 
which  cost  them  their  lives.  Without  divine  direction,  they 
not  only  offered  incense,  but  offered  it  with  common  or  strange 
fire,  instead  of  taking  sacred  fire  from  the  sanctuary,  which 
was  always  kept  burning.  For  this  presumptuous  act,  like 
Uzza's,  they  were  struck  dead  in  a  moment.  But  under  all 
these  aggravating  and  heart- affecting  circumstances  of  his 
sons'  death,  Aaron  held  his  peace,  by  which  he  glorified  God, 
and  exhibited  a  bright  example,  which  it  becomes  all  the 
afflicted  and  bereaved  to  imitate.     But  what  does  this  imply  ? 

1.  It  certainly  implies,  in  the  first  place,  that  the  afflicted  and 
bereaved  should  not  complain  of  the  divine  conduct  towards 
them.  Mankind  have  always  been  apt  to  complain  under  the 
afflictive  hand  of  God.  Though  Job,  at  first,  bowed  in  silence 
to  the  sovereign  hand  of  God,  which  had  bereaved  him  of  all 
his  earthly  enjoyments,  yet  he  soon  said,  "  I  will  not  refrain 
my  mouth :  I  will  speak  in  the  anguish  of  my  spirit ;  I  will 
complain  in  the  bitterness  of  my  soul."  He  cursed  the  day  of 
his  birth,  and  poured  forth  a  torrent  of  complaints  too  bitter  to 
be  repeated.  Jeremiah  betrayed  the  same  weakness  and  wick- 
edness under  the  heavy  hand  of  God.  Mankind  in  general 
are  prone  to  murmur  and  complain  of  far  lighter  evils  than 
those  which  fell  on  Job  and  Jeremiah.  The  children  of  Israel 
were  continually  murmuring  under  the  trials  and  troubles  that 
befell  them  in  the  wilderness.  The  voice  of  complaint  is  still 
heard  a  thousand  times  oftener  than  the  voice  of  praise.  But 
why  should  a  living  man  complain  under  the  heaviest  evils 


262  SERMON     XXI. 

that  fall  to  his  lot  ?  The  afflicted  and  bereaved  ought  to  be 
dumb,  and  not  open  their  mouths  in  complaint.  They  have  no 
ground  to  complain,  because  God  takes  nothing  from  them  but 
what  he  has  given  them,  and  inflicts  no  more  upon  them  than 
they  deserve,  and  he  has  a  right  to  inflict.  This  Aaron  felt, 
and  emphatically  expressed,  by  holding  his  peace  under  the 
severe  bereavement  he  was  called  to  experience.  While  the 
afflicted  presume  to  complain  of  God,  they  never  exercise  the 
least  submission  to  his  providence ;  but  when  they  cease  to 
complain,  and  hold  their  peace,  they  exhibit  one  mark  of  sub- 
mission to  the  divine  will.     But, 

2.  For  the  afflicted  to  hold  their  peace,  implies  that  they  not 
only  cease  to  complain,  but  that  they  cease  to  think  hard  of 
God.  It  is  much  easier  to  suppress  their  verbal  complaints, 
than  to  suppress  all  their  inward  murmurings  and  repinings 
under  the  correcting  hand  of  God.  They  can  easily  see  that 
God  has  done  them  no  wrong,  and  can  readily  say  that  the 
Judge  of  all  the  earth  has  done  right ;  while  at  the  same  time 
they  entertain  and  cherish  hard  thoughts  of  his  wisdom  and 
goodness.  They  are  very  apt  to  think  hard  of  God  for  frown- 
ing upon  them,  while  he  is  smiling  upon  others;  for  inflicting 
more  evils  upon  them,  than  upon  others ;  for  inflicting  much 
greater  evils  upon  them,  than  upon  others ;  and  for  inflicting 
upon  them  such  evils  as  they  are  least  able  to  bear.  David 
acknowledged  that  he  once  let  his  murmuring  and  repining 
thoughts  run  in  this  strain.  "  I  remembered  God,  and  was 
troubled;  I  complained,  and  my  spirit  was  overwhelmed. 
Thou  holdest  mine  eyes  waking :  I  am  so  troubled  that  I  cannot 
speak.  I  have  considered  the  days  of  old,  the  years  of  ancient 
times.  Will  the  Lord  cast  off  for  ever  ?  Will  he  be  favorable 
no  more  ?  Is  his  mercy  clean  gone  for  ever,  doth  his  promise 
fail  for  evermore  ?  Hath  God  forgotten  to  be  gracious  ?  Hath 
he  in  anger  shut  up  his  tender  mercies  ?  "  These  hard  thoughts 
of  God  he  owns  wTere  the  fruits  and  effects  of  his  moral  infir- 
mity and  imperfection.  But  they  are  too  common  to  the 
afflicted,  who  love  to  pity  themselves,  by  indulging  such  hard, 
rebellious  thoughts  towards  God.  Aaron  indulged  no  such 
hard  thoughts  of  God  when  he  held  his  peace,  and  submitted 
to  the  hand  that  corrected  him.  The  afflicted  must  cease  to 
complain  of  God  internally,  as  well  as  externally,  in  order  to 
find  favor  and  acceptance  in  his  sight.     But, 

3.  The  only  way  in  which  the  afflicted  and  bereaved  can  get 
rid  of  their  inward  murmuring  and  repining  thoughts,  is  cor- 
dially to  approve  of  the  conduct  of  God  in  causing  them  to 
suffer  their  present  afflictions  and  bereavements.  Nothing  can 
remove  hatred  of  God,  but  love  to  God.     Nothing  can  remove 


SILENCE     UNDER     AFFLICTION.  263 

opposition  to  God,  but  submission  to  God.  And  nothing  can 
remove  our  disapprobation  of  God's  conduct  towards  us,  but 
a  cordial  approbation  of  it.  God  exercises  the  same  wisdom 
and  goodness  in  taking  away,  as  in  bestowing  mercies.  There 
is,  therefore,  the  same  reason  to  approve  of  his  conduct  in 
taking  away  as  in  bestowing  mercies.  Job  at  first  viewed  the 
dispensations  of  Providence  towards  him  in  this  light.  He 
said  in  his  afflicted,  bereaved,  forlorn  condition,  "  Naked  came 
I  out  of  my  mother's  womb,  and  naked  shall  I  return  thither: 
the  Lord  gave,  and  the  Lord  hath  taken  away ;  blessed  be  the 
name  of  the  Lord.  In  all  this  Job  sinned  not,  nor  charged  God 
foolishly."  He  felt  and  acted  just  as  every  afflicted  person 
ought  to  feel  and  act.  He  did  not  complain  that  God  had 
given  him  any  favor  which  he  had  not  granted  to  others ;  nor 
that  he  had  granted  him  more  favors  than  he  had  granted  to 
others ;  nor  that  he  had  granted  him  greater  favors  than  he  had 
granted  to  others.  In  this  he  sinned  not.  Nor  did  he  sin  by 
complaining  that  God  had  taken  away  more  and  greater  favors 
from  him  than  from  others.  And  he  had  no  more  reason  to 
complain  that  God  had  taken  away  so  much,  than  that  he  had 
given  him  so  much.  This  is  true  of  all  the  afflicted  and 
bereaved.  Aaron-  had  no  more  reason  to  complain  that  God 
had  taken  away,  than  that  he  had  given  him  two  such  promis- 
ing sons.  The  afflicted  and  bereaved  always  have  the  same 
reason  to  approve  of  God's  conduct  towards  them  in  taking 
away,  as  in  bestowing  great  and  signal  favors  upon  them. 
And  the  afflicted  and  bereaved  never  do  properly  hold  their 
peace,  and  cease  to  complain  internally  as  well  as  externally, 
until  they  do  cordially  approve  of  God's  conduct  in  taking 
away  what  he  has  given  them.     Let  us  now  consider, 

II.  Why  the  afflicted  and  bereaved  ought  to  hold  their  peace, 
and  silently  submit  to  the  correcting  hand  of  God.  This  is 
their  duty, 

1.  Because  they  always  deserve  the  bereavements  which 
they  are  called  to  suffer.  All  men  have  sinned,  and  deserved 
the  marks  of  the  divine  displeasure,  both  in  this  life  and  in  that 
which  is  to  come.  Bereavements  are  always  marks  of  the 
divine  displeasure  towards  the  bereaved.  They  are  under  the 
same  obligations  to  submit  silently  and  unreservedly  under  the 
frowns  of  God,  as  to  rejoice  under  his  smiles.  They  should 
always  feel  affections  towards  him,  which  are  correspondent  to 
his  providential  dealings  towards  them.  When  he  bereaves 
them  of  those  whom  they  loved  and  valued,  he  manifests  his 
displeasure  for  something  wrong  in  their  hearts  and  conduct, 
which  calls  for  their  humiliation  and  silent  submission.  Pa- 
rents in  particular  never  fail  to  be  verily  guilty  in  respect  to 


264  SERMON     XXI. 

their  children.  They  neglect  to  instruct  them,  to  govern  them, 
to  restrain  them,  and  to  bring  them  up  in  the  nurture  and 
admonition  of  the  Lord.  They  forget  that  God  has  lent  them 
their  children,  and  required  them  to  bring  them  up  for  him,  and 
not  for  themselves.  They  consider  them  as  their  own,  and  as 
their  own  they  love  them  too  much,  and  place  too  great  depen- 
dence upon  them,  and  are  ready  to  call  in  question  God's  right 
to  take  away  what  he  has  given  them.  Such  conduct  in 
parents  is  displeasing  to  God,  and  a  solid  reason  why  he 
should  bereave  and  chasten  them.  There  is  the  same  reason 
why  God  should  chastise  mankind  for  their  undue  attachment 
to  and  dependence  upon  any  other  earthly  objects  and  enjoy- 
ments. The  afflicted  and  bereaved  always  deserve  just  such 
afflictions  and  bereavements  as  God  calls  them  to  experience. 
So  that  they  have  never  reason  to  complain  of  God  for  treating 
them  according  to  then  deserts.  No  doubt  Aaron  had  sinned 
in  respect  to  his  sons,  by  neglecting  to  educate  them  properly, 
by  placing  an  undue  affection  and  dependence  upon  them,  and 
probably  by  neglecting  to  direct  them  in  the  duties  of  then 
office  on  the  morning  they  died.  He  felt  that  he  deserved  to  be 
bereaved,  and  held  his  peace.  The  afflicted  prophet  said,  "  I 
will  bear  the  indignation  of  the  Lord  because  I  have  sinned." 
All  the  afflicted  and  bereaved  ought  to  feel  as  Aaron  and  the 
prophet  did,  and  silently  and  unreservedly  submit  to  the  cor- 
recting hand  of  God,  because  they  have  sinned  and  deserve  to 
be  punished.  For  God  always  punishes  them  much  less  than 
they  deserve,  by  the  severest  bereavements,  afflictions  and  suf- 
ferings he  calls  them  to  endure. 

2.  The  afflicted  and  bereaved  ought  to  hold  their  peace,  and 
silently  submit  to  the  correcting  hand  of  God,  because  he  has 
a  right  to  afflict  and  bereave  them,  whenever  he  sees  it  neces- 
sary to  do  it.  He  does  not  afflict  willingly,  nor  grieve  the 
children  of  men.  It  is  only  if  need  be,  that  he  pierces  their 
hearts  with  sorrow.  He  never  afflicts  them  so  often,  or  so 
much,  or  so  long,  as  they  deserve  to  be  afflicted.  His  mere 
justice  does  not  require  him  to  punish  mankind  in  this  world, 
according  to  their  deserts,  nor  even  to  punish  them  at  all.  He 
acts  according  to  the  counsel  of  his  own  will,  in  the  afflictive 
dispensations  of  providence.  He  has  a  right  to  afflict  one, 
and  not  another,  and  to  afflict  one  more  than  another.  He 
exercises  his  wisdom  and  goodness,  as  well  as  his  justice,  in 
visiting  mankind  with  afflictions  and  bereavements.  He  knows 
the  tender  ties,  by  which  parents  and  children,  brothers  and 
sisters,  and  the  nearest  and  dearest  connections  in  life,  are 
bound  together;  and  what  pain  and  anguish  the  living  and 
dying  will  suffer,  when  these  tender  cords  are  severed  by  death. 


SILENCE     UNDER     AFFLICTION.  265 

But  he  does  not  regard  the  hopes,  desires,  and  sorrows  of  either 
the  living  or  dying,  in  taking  away  life  at  his  own  appointed 
time.  He  has  a  supreme  regard  to  his  own  glory  and  the 
general  good,  in  sending  adversity,  sickness,  and  death,  when 
and  where  and  to  whom  he  pleases.  This  is  his  original  and 
independent  right,  as  the  owner  of  the  world,  and  the  giver  of 
every  good  and  perfect  gift.  "  The  earth  is  the  Lord's,  and  the 
fulness  thereof;  the  world,  and  they  that  dwell  therein."  Man- 
kind have  no  independent  right  to  their  lives,  or  to  any  of  the 
blessings  of  life.  They  all  belong  to  God,  who  has  a  right  to 
do  what  he  will  with  his  own.  In  every  instance  of  bereave- 
ment, God  takes  nothing  but  what  he  has  given.  This  the 
bereaved  ought  to  believe  and  acknowledge.  If  he  takes  away 
their  children,  as  he  took  Aaron's  away,  they  ought  to  hold 
their  peace,  without  a  murmuring  thought.  Or  they  ought  to 
say  as  Eli  did,  on  a  similar  occasion,  "  It  is  the  Lord ;  let  him 
do  what  seemeth  him  good."  Or  as  Job  did,  when  he  stripped 
him  of  all  his  earthly  enjoyments,  "  The  Lord  gave,  and  the 
Lord  hath  taken  away :  blessed  be  the  name  of  the  Lord."  It 
is  always  true  of  the  afflicted,  that  it  is  of  the  Lord's  mercies, 
that  they  are  not  consumed.  As  God's  right  to  afflict  and 
bereave  is  unlimited,  so  the  afflicted  and  bereaved  ought  to 
exercise  an  unreserved  and  unlimited  submission  to  his  afflic- 
tive, bereaving,  chastising  hand. 

3.  It  becomes  the  afflicted  and  bereaved  to  bow  in  silence  to 
the  sovereign  will  of  God,  because  he  always  afflicts  and 
bereaves  them  at  the  proper  time.  The  time  of  afflictions  and 
bereavements  often  gives  them  great  weight  and  pungency. 
Men  are  apt  to  murmur  and  repine  because  their  froubles  and 
afflictions  come  upon  them  in  an  evil  time,  when  they  feel  less 
prepared  and  able  to  bear  them,  than  at  any  other  time.  They 
are  ready  to  say  that  if  they  had  been  afflicted  when  they  were 
young,  or  when  they  were  in  their  full  strength  and  vigor,  or 
at  any  time  before  they  felt  the  infirmities  of  old  age,  they 
could  have  borne  it ;  but  now  their  afflictions  are  too  heavy  for 
their  feeble  powers  to  support.  But  all  ought  to  remember  that 
God  knows  the  best  times  to  afflict  them,  and  always  chooses 
the  best  times  to  do  it.  He  may  see  it  best  that  some  should 
bear  the  yoke  in  their  youth  ;  that  some  should  bear  the  yoke 
in  riper  years  ;  that  some  should  bear  the  yoke  in  their  decli- 
ning days ;  and  that  some  should  be  afflicted,  time  after  time, 
from  the  morning  to  the  evening  of  life,  and  then  receive  the 
heaviest  stroke.  If  it  were  left  to  the  afflicted  to  choose  the 
time  of  affliction,  they  would  never  know  what  time  to  choose. 
If  it  had  been  left  to  Aaron  when  his  sons  should  die,  he 
would  not  have  chosen  that  they  both  should  have  died  the 

vol.  in.  34 


266  SERMON     XXI. 

same  day,  and  the  next  day  after  he  and  they  had  been  conse- 
crated to  the  priest's  office.  If  Eli  had  been  allowed  to  choose 
the  time  of  his  sons'  death,  he  would  not  have  chosen  that  they 
should  have  died  in  one  day,  and  at  a  time  when  he  was  stoop- 
ing under  the  decays  of  nature,  and  when  the  bare  news  of 
his  bereavement  was  more  than  he  could  support,  and  live.  It 
is  well  that  God  does  not  allow  men  to  choose  when  he  shall 
afflict  them,  but  has  reserved  the  times  and  seasons  in  his  own 
power.  He  always  knows  the  best  time  to  afflict  them,  and 
when  he  does  afflict  them,  they  must  know  that  he  sees  good 
reasons  to  afflict  them  at  that  time,  rather  than  any  other.  And 
since  he  sees  good  reasons  for  afflicting  them  at  such  a  partic- 
ular time,  they  have  no  ground  to  complain,  but  ought  silently 
to  submit  to  his  unerring  wisdom,  whether  they  are  high  or 
low,  or  whether  they  are  young  or  old.     I  must  add, 

4.  That  men  ought  to  hold  their  peace  under  the  afflicting 
hand  of  God,  because  he  always  afflicts  them  in  the  best  way, 
as  well  as  at  the  best  time.  God  is  perfectly  acquainted  with 
all  the  children  of  men.  He  knows  their  corporeal  construc- 
tion, their  mental  powers,  their  hopes  and  fears,  desires  and 
pursuits.  He  knows  their  most  vulnerable  parts,  and  what  will 
give  them  the  most  painful  sensations.  Of  course,  he  always 
knows  the  best  way  to  afflict  them,  or  give  them  pain,  which  is 
the  design  of  affliction.  No  affliction  is  joyous,  but  grievous. 
He  always  means  to  give  more  or  less  pain  to  those  whom  he 
afflicts.  And  among  the  innumerable  species  of  affliction,  he 
always  employs  that  which  is  best  adapted  to  answer  his  wise 
and  holy  purpose,  in  respect  to  every  one  of  the  afflicted.  If 
he  afflicts  one  by  poverty,  another  by  sickness,  another  by 
losses,  another  by  disappointments,  and  another  by  bereave- 
ments, each  individual  may  know  that  he  has  chosen  the  best 
way  to  afflict  him  in  particular.  He  knows  that  poverty  will 
afflict  some,  more  than  sickness ;  that  sickness  will  afflict  some, 
more  than  poverty ;  that  losses  will  afflict  some,  more  than 
sickness ;  that  disappointments  will  afflict  some,  more  than 
losses ;  and  that  bereavements  will  afflict  some,  more  than  any 
other  evils  or  calamities.  He  always  knows,  therefore,  where 
to  send  poverty,  where  to  send  sickness,  where  to  send  losses, 
where  to  send  disappointments,  and  where  to  send  the  severest 
bereavements ;  and,  accordingly,  he  afflicts  the  vast  variety  of 
individuals  in  the  wisest  and  best  manner,  which  ought  to  pre- 
vent every  complaint.  But  how  often  do  individuals  complain 
of  the  nature,  the  degree  or  duration  of  their  own  peculiar 
afflictions !  They  imagine  that  there  is  no  sorrow  like  unto 
their  sorrow,  and  that  they  would  patiently  bear  any  other 
afflictions  than  those  with  which  God  has  visited  them  in  his 


SILENCE      UNDER     AFFLICTION.  267 

anger.  But  they  never  know  whether  this  is  true ;  and  if  it  be 
true,  they  must  know  that  God  has  visited  them  with  the  very 
afflictions  which  are  the  best  adapted  to  their  peculiar  state 
and  character.  Abraham's  trials  were  the  best  for  him  ;  Jacob's 
troubles  were  the  best  for  him ;  Eli's  afflictions  were  the  best 
for  him ;  and  Aaron's  bereavements  were  the  best  for  him. 
God  struck  him  where  he  knew  it  would  give  him  the  keenest 
sensations  of  sorrow  and  grief;  which  were  directly  suited  to 
do  him  the  greatest  good.  And  for  that  reason,  it  became  him 
to  hold  his  peace,  and  not  utter  a  murmuring  word,  or  indulge 
a  murmuring  thought.  No  man  has  any  reason  to  complain 
of  any  affliction  with  which  God  pleases  to  visit  him,  because 
it  is  the  best  affliction  for  him  that  infinite  wisdom  and  good- 
ness can  devise.  This  is  a  sufficient  reason  why  all  the  afflicted 
should  bow'  in  silence  and  submission  to  the  wise  and  holy 
will  of  God.  God  knew  that  they  deserved  to  be  afflicted, 
that  they  needed  to  be  afflicted,  that  they  needed  just  such 
afflictions  as  he  has  sent,  and  that  they  needed  them  at  the 
very  time  he  has  sent  them ;  and  they  have  reason  to  believe 
that  he  knew  what  was  good  for  them,  better  than  they  knew 
what  was  good  for  themselves.  They  have  no  reason  to  com- 
plain, but  every  reason  to  hold  their  peace,  and  silently  and 
cordially  submit  to  the  justice,  the  wisdom  and  goodness  of 
God  in  drowning  their  hearts  in  sorrow. 

IMPROVEMENT. 

1.  It  appears  from  the  nature  of  silent  submission  under 
divine  corrections,  that  it  must  be  highly  pleasing  to  God.  It 
is  the  very  spirit  which  he  requires  them  to  feel  and  express 
while  he  lays  his  chastising  hand  upon  them.  He  says  to 
them,  "  Be  still,  and  know  that  I  am  God."  By  exercising 
such  silent,  cordial  and  unlimited  submission,  they  give  him 
the  throne  in  their  hearts,  and  take  their  proper  place  at  his 
footstool ;  they  accept  the  punishment  of  their  iniquities,  and 
ascribe  righteousness  to  their  Maker,  and  they  cordially  approve 
of  his  justice  as  well  as  of  his  wisdom  and  goodness,  in  subject- 
ing them  to  all  the  sorrows  and  sufferings  which  they  actually 
experience.  God  must  be  pleased  to  see  his  guilty  and  afflict- 
ed creatures  lie  in  such  an  humble  and  submissive  attitude 
before  him.  And  he  expressly  tells  them  so.  "  Thus  saith 
the  high  and  lofty  One  that  inhabiteth  eternity,  whose  name  is 
holy :  I  dwell  in  the  high  and  holy  place,  with  him  also  that  is 
of  a  contrite  and  humble  spirit,  to  revive  the  spirit  of  the  hum- 
ble, and  to  revive  the  heart  of  the  contrite  ones."  When 
Moses  told  Aaron  that  God  would  be  sanctified  and  glorified  by 


268  SERMON     XXI. 

those  whom  he  had  afflicted  and  sorely  bereaved,  he  instantly 
held  his  peace,  and  bowed  in  cordial  submission  to  the  sove- 
reign will  of  God.  Aaron  never  appeared  in  a  more  amiable 
and  acceptable  attitude  in  the  sight  of  God,  than  while  he  laid 
his  hand  on  his  mouth,  and  significantly  expressed  his  cordial 
and  unlimited  submission  to  his  holy  and  righteous  Sovereign. 
This  is  the  very  effect  which  divine  corrections  are  ultimately 
designed  to  produce.  As  soon  as  Abraham  submitted  to  the 
command  to  offer  up  his  son,  his  trial  ceased ;  and  as  soon  as 
Jacob  said,  If  I  am  bereaved  of  my  children,  I  am  bereaved, 
and  I  am  willing  to  be  so,  his  trial  ceased.  When  any  trial, 
affliction  or  bereavement  has  produced  sincere  submission  to 
the  correcting  hand  of  God,  it  has  produced  the  most  virtuous, 
amiable  and  acceptable  effect,  in  the  divine  view,  that  it  could 
produce.  When  the  afflicted  and  bereaved  silently  and  cor- 
dially submit  to  divine  corrections,  they  perform  a  peculiar, 
trying  duty,  which  of  all  others,  in  their  situation,  is  the  most 
glorifying  and  acceptable  to  God. 

2.  It  appears  from  the  nature  of  sincere  submission  under 
trials  and  afflictions,  that  insubmission  is  extremely  criminal 
and  displeasing  to  God.  There  is  no  sin,  perhaps,  to  which 
mankind  are  so  universally  liable,  as  insubmission  under  the 
afflictive  dispensations  of  providence.  God  is  every  where 
and  every  day  trying  the  children  of  men  with  lighter  or  hea- 
vier afflictions,  which  are  very  disagreeable  to  the  human  heart. 
Where  can  we  find  one,  who  has  not  a  portion,  and,  as  he 
thinks,  a  large  portion  of  the  common,  if  not  uncommon,  evils 
of  life  ?  And  where  can  we  find  any,  who  silently,  cordially 
and  constantly  submit  to  the  sufferings  that  fall  to  their  lot  ? 
This  world,  which  is  full  of  the  goodness  of  God,  is  a  mur- 
muring and  complaining  world.  But  God  has  never  taken 
away  any  thing  from  them,  or  inflicted  any  thing  upon  them, 
that  gives  them  any  just  ground  to  complain  of  his  injustice 
or  unkindness.  He  treats  them  all  infinitely  better  than  they 
deserve.  Though  he  often  corrects  them,  yet  his  correc- 
tions are  always  mixed  with  mercy,  and  milder  than  strict 
justice  requires.  If  they  ever  complain  under  his  severest 
corrections,  they  complain  without  a  cause,  and  express  an 
ungrateful,  undutiful  and  rebellious  spirit  towards  their  Creator, 
Preserver,  Benefactor,  and  supreme  Sovereign.  And  can  there 
be  any  thing  more  odious  and  criminal  in  poor  dependent, 
guilty  creatures,  than  to  stand  and  contend  with  their  Maker, 
while  he  is  using  the  most  powerful  means  to  suppress  and 
subdue  such  a  rebellious  spirit  ?  This  spirit  has  been  visibly 
acted  out  under  divine  corrections,  and  in  such  cases  has  ap- 
peared extremely  criminal  and  malignant.     Pharaoh  is  a  strik- 


SILENCE     UNDER     AFFLICTION.  269 

ing  instance.  He  refused  to  submit  to  the  chastising  hand  of 
God,. to  his  own  destruction.  Jacob  at  one  time,  and  David  at 
another,  refused  to  be  comforted,  which  was  actually  refusing 
to  submit  to  the  correcting  hand  of  God.  And  Jonah  said, 
he  did  well  to  be  angry,  and  complain  of  the  unkindness  of 
God  in  his  affliction.  When  either  saints  or  sinners  murmur 
and  complain  under  divine  corrections,  they  practically  say 
that  he  who  has  made  them  shall  not  reign  over  them.  Can 
there  be  any  thing  more  criminal  and  displeasing  to  God,  in 
those  whom  he  afflicts,  than  their  indulging  and  expressing 
such  a  rebellious  spirit  ? 

3.  It  appears  from  the  nature  of  true  submission  under  afflic- 
tions, that  it  is  something  different  from  stupidity.  Stupidity 
consists  in  despising  the  chastenings  of  the  Lord.  Mankind 
are  far  more  apt  to  be  stupid,  than  to  be  faint,  under  afflictions 
and  bereavements.  They  try  to  overlook  the  hand  of  God  in 
them,  and  to  consider  them  as  mere  accidents,  or  necessary 
evils,  which  could  not  be  avoided,  and  must  be  borne.  And 
they  summon  up  all  their  strength  and  fortitude  to  bear  them 
with  self-composure  and  self-sufficiency.  They  banish  them 
from  their  thoughts  as  much  as  possible,  by  attending  to  more 
agreeable  objects.  Though  God  has  taken  away  one  earthly 
object  of  their  affection,  they  try  to  find  another  to  supply  its 
place.  Though  God  has  taken  away  one  son,  or  one  daughter, 
they  turn  their  attention  and  affections  upon  those  that  are  left. 
And  though  God  has  bereaved  them  of  all  their  children,  they 
resolve  to  derive  as  much  satisfaction  and  happiness  from  the 
world  and  the  things  of  the  world,  as  they  can.  Instead  of 
turning  to  God  who  afflicts  them,  they  strive  to  turn  from  him, 
lest  the  thoughts  of  his  displeasure  should  disturb  their  peace, 
and  awaken  them  from  their  pleasing  stupidity,  which  they 
wish  to  consider,  and  have  it  considered  as  calm  and  silent  sub- 
mission. But  there  is  not  the  least  submission  in  it.  It  is 
rather  a  species  of  obstinacy,  by  which  they  refuse  to  regard 
the  operations  of  God's  hand,  and  the  operations  of  their  hearts 
under  it.  Such  stupidity  under  divine  corrections  in  the  sin- 
ners in  Zion,  God  severely  condemned.  Therefore  saith  the 
prophet,  "  O  Lord,  are  not  thine  eyes  upon  the  truth  ?  thou  hast 
stricken  them,  but  they  have  not  grieved  ;  thou  hast  consumed 
them,  but  they  have  refused  to  receive  correction."  If  afflic- 
tions do  not  remove  stupidity,  they  increase  it ;  if  they  do  not 
soften  the  heart,  they  harden  it ;  and  if  they  do  not  produce 
submission,  they  create  obstinacy.  They  always  produce  a 
good  or  bad  effect.  But  the  afflicted  are  extremely  apt  to  mis- 
construe the  effect  of  their  afflictions,  and  to  mistake  stupidity 
for  submission,  and  imagine  that  they  feel  resigned,  when  they 
only  feel  stupid  and  insensible.     But. 


270  SKBMON     XXI. 

4.  True  submission  is  diametrically  opposite  to  stupidity, 
and  is  perfectly  consistent  with  the  keenest  sensibility  under 
the  correcting  hand  of  God.  Divine  corrections  are  marks  of 
the  divine  displeasure.  God  corrects  to  give  pain,  and  he 
gives  pain  to  the  bereaved  to  manifest  his  displeasure  towards 
them.  They  may,  therefore,  exercise  perfect  submission,  while 
they  have  the  most  painful  sense  of  the  divine  displeasure,  and 
of  the  loss  they  have  sustained.  Though  submission  will  pro- 
duce silence,  yet  it  will  not  produce  insensibility.  Sensibility 
is  so  far  from  being  inconsistent  with  submission,  that  it  is 
absolutely  essential  to  its  existence.  No  person  can  exercise 
submission  while  he  feels  no  evil.  If  God  did  not  mean  to 
give  pain  and  grief  by  bereavements,  the  bereaved  would  be 
under  no  obligation  to  submit.  For  they  are  not  in  duty  bound 
to  submit  to  pain  or  distress  itself,  but  only  to  the  just,  and 
wise  and  benevolent  Being  who  inflicts  it.  It  is  a  proper 
sense  of  the  divine  displeasure  manifested  in  bereavements, 
that  gives  them  their  greatest  weight  and  emphasis,  and  the 
greater  bereavements  are,  the  more  they  display  the  divine  dis- 
pleasure. It  becomes  the  bereaved,  therefore,  to  view  their 
bereavements,  as  far  as  possible,  in  all  their  painful  effects  and 
consequences,  that  they  may  exercise  a  deep  and  unlimited 
submission  to  the  divine  corrections.  Though  Aaron  held  his 
peace,  and  refrained  from  speaking,  yet  he  did  not  refrain  from 
thinking.  His  mind  was  undoubtedly  awake,  and  all  his 
powers  and  faculties  in  vigorous  exercise.  He  was  capable 
and  disposed  to  take  a  serious,  affecting  and  extensive  view  of 
the  nature,  extent,  and  painful  consequences  of  his  bereave- 
ment. It  came  in  an  evil  time,  just  as  he  and  his  sons  were 
entering  on  the  most  sacred  and  responsible  office,  and  when 
they  stood  in  peculiar  need  of  the  divine  favor  and  presence. 
It  blasted  all  the  fond  hopes  and  expectations  of  both  him  and 
his  sons.  It  was  a  peculiar  mark  of  the  divine  displeasure 
towards  him,  his  sons,  his  family,  and  his  friends.  The  wounds 
were  deep  and  lasting,  and  the  more  seriously  and  intensely  he 
reflected  upon  them,  the  more  sensibly  he  felt  his  hands  weak- 
ened, his  heart  discouraged,  and  his  usefulness  diminished. 
But  while  feeling  the  present  and  anticipating  the  future  effects 
of  his  bereavement,  he  held  his  peace,  and  cordially  and  unre- 
servedly submitted  to  the  chastening  hand  of  God.  The 
afflicted  and  bereaved  ought  always  to  realize  that  their  afflic- 
tions and  bereavements  come  from  God,  and  to  view  them  in 
all  their  painful  effects  and  consequences,  that  they  may  feel 
the  rod,  hear  the  voice,  and  submit  to  the  will  of  him  who  has 
appointed  them.  The  keenest  sensibility  under  the  correcting 
hand  of  God  prepares  the  way  for  the  purest,  sincerest,  and 
most  unreserved  submission  to  his  wise  and  holy  providence. 


SILENCE     UNDER     AFFLICTION.  271 

There  is  much  more  danger  of  feeling  too  little,  than  of  feeling 
too  much,  under  divine  chastisements. 

5.  If  the  afflicted  and  bereaved  ought  to  hold  their  peace 
under  the  chastising  hand  of  God,  then  they  ought  to  submit 
to  the  heaviest,  as  well  as  to  the  lightest  chastisements.  God 
acts  as  justly,  as  wisely,  and  as  benevolently,  in  afflicting  one 
person,  as  another;  and  he  never  afflicts  any  person  more  than 
he  deserves.  He  always  sends  heavy,  as  well  as  light  afflic- 
tions, at  the  most  proper  lime,  and  in  the  most  proper  weight 
and  measure.  He  never  strikes  a  lighter  or  heavier  blow  than 
his  wisdom  and  goodness  require  him  to  strike.  Aaron  and 
Eli  had  the  same  reasons  to  submit  to  God,  in  suddenly  and 
unexpectedly  destroying  their  sons,  that  Jonah  had  to  submit 
to  God  in  destroying  his  gourd.  Aaron  held  his  peace  under 
a  very  heavy,  but  Jonah  did  not,  under  a  very  light  affliction. 
And  mankind  in  general  are  less  disposed  to  submit  to  light, 
than  to  heavy  afflictions.  The  reason  is,  they  overlook  the 
hand  of  God  in  light,  but  are  constrained  to  see  it  in  heavy 
afflictions.  Great  sensibility  prepares  the  mind  for  great  sub- 
mission ;  and  great  afflictions  produce  great  sensibility,  and  of 
course  generally  do  the  afflicted  the  greatest  good.  Whom 
did  God  ever  more  severely  afflict  than  Aaron,  Job,  David,  and 
Manasseh  ?  And  who  ever  derived  more  benefit  from  afflic- 
tions and  bereavements  than  they  did  ?  David  acknowledged, 
that  it  had  been  good  for  him  that  he  had  been  afflicted. 
Many  are  the  afflictions  of  the  righteous.  God  more  fre- 
quently and  more  severely  chastens  the  righteous  than  the 
wicked  ;  and  those  whom  he  most  severely  chastises  generally 
derive  the  most  instruction  and  benefit  from  their  chastise- 
ments. God  much  oftener  afflicts  men  for  their  profit,  than  he 
prospers  them  for  their  profit.  Prosperity  tends  to  corrupt  the 
heart,  but  adversity  to  purify  it.  Prosperity  tends  to  attach 
men  to  the  world,  but  adversity  to  wean  them  from  it.  It  is 
probable  that  prosperity  has  destroyed  ten  where  adversity 
has  destroyed  one.  Adversity  tends  to  prepare  the  young  for 
living,  and  the  aged  for  dying.  According  to  the  common 
course  of  providence,  the  closing  scenes  of  life  are  generally 
attended,  not  only  with  more  cares,  more  pains  and  infirmities 
of  body  and  mind,  but  with  greater  losses,  disappointments, 
and  bereavements.  Those  who  live  long  in  this  world,  outlive 
their  earthly  prospects,  their  once  flourishing  families,  their 
nearest  and  dearest  connections  and  friends,  and  stand  alone, 
like  aged  trees  stripped  of  their  verdure,  and  exposed  to  fall  by 
every  blast  that  blows.  But  they  have  no  reason  to  complain  ; 
for  all  their  losses,  disappointments  and  bereavements  are  hap- 
pily suited  to  prepare  them  for  their  great  and  last  change. 


272  SERMON     XXI. 

The  aged,  of  all  men,  have  the  most  reason  to  hold  their  peace, 
and  silently  submit  to  all  the  sorrows  and  afflictions  that  fall  to 
their  lot. 

6.  It  appears  from  the  nature  of  submission,  that  it  is  easy 
for  the  afflicted  and  bereaved  to  determine  whether  they  do  or 
do  not  sincerely  submit  to  the  correcting  hand  of  God.  There 
is  no  medium  between  approving  or  disapproving  his  conduct 
in  afflicting  them.  They  desire  to  see  or  not  to  see,  to  feel  or 
not  to  feel,  and  to  submit  or  not  to  submit,  to  his  chastising 
hand.  They  never  feel  indifferent,  whether  he  smiles  or  frowns 
upon  them  in  his  providence.  They  always  do,  in  reality, 
either  submit  to  or  oppose  his  providential  dealings  towards 
them.  And  if  they  will  only  critically  and  impartially  exam- 
ine the  exercises  of  their  hearts,  they  will  discover  either  silent 
submission,  or  internal  murmurings  and  complaints.  David 
kept  his  heart  with  so  much  diligence,  that  he  knew  when  he 
was  dumb,  and  opened  not  his  mouth,  and  when  he  refused  to 
be  comforted.  God  heard  Ephraim  bemoaning  himself  thus  : 
"  Thou  hast  chastised  me,  and  I  was  chastised,  as  a  bullock 
unaccustomed  to  the  yoke."  "  Surely  after  that  I  was  turned  I 
repented  ;  and  after  that  I  was  instructed  I  smote  upon  my 
thigh  :  I  was  ashamed,  yea,  even  confounded,  because  I  did 
bear  the  reproach  of  my  youth."  The  afflicted  may  always 
know  whether  they  have  or  have  not  submitted  to  the  correct- 
ing hand  of  God,  and  whether  they  have  been  instructed  and 
benefitted  by  divine  corrections,  or  only  stupifled  and  hardened. 
But  they  generally  choose  to  leave  this  important  point  unde- 
cided, and  to  remain  in  a  state  of  doubt  between  hope  and 
fear.  This  appears  from  the  common  observations  which  'the 
afflicted  make  upon  their  past  trials,  afflictions  and  bereave- 
ments. They  frequently  say  that  they  have  had  a  hard  lot  in 
life,  but  seldom  say  that  it  has  been  good  for  them  that  they 
have  been  afflicted  and  bereaved.  They  hardly  know  whether 
they  have  been  resigned  or  unresigned  to  the  correcting  hand 
of  God.  This  is  totally  wrong.  For  it  is  his  design  in  their 
adversity  to  lead  them  to  consider,  and  to  search  and  try  their 
hearts,  that  they  may  know  whether  they  are  his  children,  and 
heirs  of  everlasting  life. 

The  whole  tenor  of  the  present  discourse  now  calls  upon 
all  the  afflicted  and  bereaved  to  inquire  whether  they  have  im- 
proved or  misimproved  the  trials,  afflictions  and  bereavements, 
that  they  have  from  time  to  time  experienced.  Persons  of  this 
description  are  extremely  numerous.  They  are  to  be  found 
everywhere,  every  year,  every  month,  and  every  day,  "  Man 
goeth  to  his  long  home,  and  the  mourners  go  about  the  streets." 
Though  God  has  been  very  gracious  to  this  people  for  years 


SILENCE     UNDER     AFFLICTION.  273 

past,  and  preserved  them  from  those  epidemic  and  mortal  dis- 
orders which  have  spread  consternation,  mourning  and  misery 
in  other  places ;  yet  he  has  here,  from  time  to  time,  called  not 
a  few  to  experience  the  pain  and  anguish  of  severe  bereave- 
ments. It  deeply  concerns  all  who  have  been  afflicted  or  be- 
reaved at  one  time  or  another,  to  look  back  upon  the  try- 
ing scenes  through  which  they  have  been  called  to  pass,  and 
to  review  their  past  views  and  feelings  under  the  correcting 
hand  of  God,  that  they  may  know  whether  they  have  learned 
obedience  and  submission,  by  the  things  they  have  suffered. 
But  there  is  no  person  present,  to  whom  it  so  properly  belongs 
to  perform  the  plain,  difficult  and  important  duty  of  self-exam- 
ination, as  the  speaker.  He  has  been  a  man  of  sorrows  and 
acquainted  with  grief.  God  has  bereaved  him  of  father  and 
mother,  of  brothers  and  sisters,  of  one  nearer  and  dearer  than 
either,  of  several  young,  tender,  fair  branches  of  his  family, 
and  of  all  his  contemporary  brethren  in  the  work  of  the  minis- 
try. God  has  called  him  to  bear  the  yoke  in  his  youth,  in  his 
riper  years,  and  now  even  under  the  infirmities  of  old  age. 
He  has  poured  out  to  him  another  cup  of  the  wormwood  and 
the  gall,  while  the  bitterness  of  the  former  cups  is  still  in  re- 
membrance. God  has  recently  and  prematurely  bereaved  him 
of  a  dear  daughter,  upon  whom  it  was  natural  to  place  some 
hopes  and  some  dependence ;  but  those  hopes  and  that  depen- 
dence are  now  buried  with  her  in  the  grave.  He  may  now  with 
more  propriety,  and  he  hopes  with  a  better  spirit,  say  as  Jacob 
said,  I  will  go  down  into  the  grave  unto  my  daughter  mourn- 
ing. He  may  be  allowed  to  mourn,  but  not  to  murmur.  He 
knows  it  becomes  him  to  hold  his  peace,  and  not  open  his 
mouth,  because  the  Lord  has  done  it.  But  you  will  permit 
me  to  make  the  same  request  that  Job  made  on  a  similar  occa- 
sion :  "  Have  pity  upon  me,  have  pity  upon  me,  O  ye  my 
friends ;  for  the  hand  of  God  hath  touched  me." 


vol.  in.  35 


SERMON    XXII. 


THE  TROUBLES  OF  LIFE  DIVINELY  APPOINTED. 


MARCH  10,  1821. 


Although  affliction  cometh  not  forth  of  the  dust,  neither  doth  trouble  spring  out 

of  the  ground  ;   yet  man  is  born  unto  trouble,  as  the 

sparks  fly  upward.  —  Job,  v.  6,  7. 

When  Job  was  first  bereaved  and  afflicted,  he  felt  and 
expressed  cordial  and  unreserved  submission  to  the  holy  hand 
of  God.  He  said  from  the  heart,  "  The  Lord  gave,  and  the 
Lord  hath  taken  away;  blessed  be  the  name  of  the  Lord." 
He  might  have  continued  in  this  proper  and  happy  frame  of 
mind,  had  not  Satan  obtained  permission  to  assault  him,  by 
his  subtile  and  malignant  suggestions,  which  moved  him  to 
murmur  and  repine  under  his  complicated  afflictions  and 
bereavements.  While  he  was  in  this  forlorn  condition,  his 
friends  came  to  mourn  with  him,  and  comfort  him.  But  after 
sitting  a  long  time  in  silence,  and  hearing  his  bitter  complaints, 
they  thought  it  more  proper  to  reprove  his  despondency,  than 
to  assuage  his  grief.  Here  Eliphaz  took  the  lead,  and  among 
other  things  observed,  that  his  case  was  not  so  singular  as  he 
imagined  and  represented;  for  not  only  individuals,  but  all 
men  without  exception,  share  in  the  evils  and  calamities  of  the 
present  life,  which  God  meant  should  be  full  of  trouble. 
"  Although,"  says  he,  "  affliction  cometh  not  forth  from  the 
dust,  neither  doth  trouble  spring  out  of  the  ground ;  yet  man," 
that  is,  every  man,  "  is  born  to  trouble,  as  the  sparks  fly  up- 
ward." By  this,  he  means  to  remind  Job  of  what  he  had 
before  acknowledged,  that  the  troubles  and  afflictions  of  the 
present  state  do  not  come  by  chance  or  accident,  but  flow  from 
the  appointment  of  God,  who  made  and  governs  the  world. 


TROUBLES     DIVINELY     APPOINTED.  275 

The  text,  in  its  plain  import,  suggests  this  melancholy  truth  to 
our  present  consideration : 

That  God  has  ordained  that  this  should  be  a  troublesome 
world  to  all  mankind.     I  shall, 

I.  Show  that  this  is  a  troublesome  world.     And, 

II.  Inquire  why  God  ordained  it  to  be  so. 

I.  I  am  to  show  that  this  is  a  troublesome  world. 

Could  we  all  have  a  clear  and  comprehensive  view  of  this 
world  at  once,  we  should  all  form  precisely  the  same  opinion 
of  it.  There  is  not  a  moment  when  sorrowing,  sighing  and 
mourning  universally  cease.  There  is  continually  a  great 
multitude  of  individuals,  who  are  groaning  under  pains  of 
body,  and  the  more  intolerable  agonies  of  mind.  But  we  are 
apt  to  judge  of  the  world  according  to  what  passes  within  the 
small  circle  of  our  own  observation  and  experience.  And  in 
this  very  partial  and  imperfect  view,  it  often  appears  more  a 
delightful  than  a  troublesome  world.  Hence  arises  the  propri- 
ety of  illustrating  a  truth,  which  we  all  sometimes  believe  and 
sometimes  disbelieve,  that  we  are  born  to  trouble  as  the  sparks 
fly  upward.  Here  I  might  observe,  that  every  thing  in  this 
world  has  a  tendency  to  give  pain,  trouble  and  distress  to  the 
weak,  ignorant,  depraved  creatures  who  inhabit  it.  But  not  to 
wander  in  such  a  wide  and  extensive  field,  I  shall  confine 
myself  to  the  following  particulars. 

1.  The  elements  of  which  the  world  is  composed  are  not 
only  troublesome,  but  often  destructive  to  mankind.  The 
earth,  the  air,  the  water,  and  the  fire,  which  are  the  constituent 
parts  of  the  material  system  with  which  we  are  connected, 
produce  innumerable  evils  among  the  human  race.  The  sur- 
face of  the  earth  is  so  rough  and  uneven,  so  full  of  rocks,  and 
mountains,  and  caverns,  and  pits,  and  hideous  places,  that  it  is 
difficult  and  dangerous  for  mankind  to  move  upon  it.  Our 
Saviour  himself  found  it  wearisome  and  fatiguing  to  traverse 
the  regions  of  Judea,  one  of  the  best  cultivated  spots  on  the 
face  of  the  earth.  And  all  mankind  have  found  the  same  dif- 
ficulties and  dangers  in  traversing  the  various  parts  of  the 
world.  Besides,  the  things  which  grow  out  of  the  earth,  and 
which  afford  both  food  and  medicine  to  mankind,  often  prove 
prejudicial  and  fatal  to  them.  The  air  we  breathe,  and  by 
which  life  is  supported,  teems  with  ten  thousand  noxious  qual- 
ities, which  are  the  seeds  of  innumerable  distressing  and 
destructive  disorders.  This  is  the  case  of  the  air  in  its  most 
calm  and  serene  state;  but  when  it  rises  into  winds,  and 
storms,  and  hurricanes,  it  spreads  misery  and  destruction  far 
and  wide,  by  sea  and  land.  Millions  have  perished  by  means 
of   this   element  with  which  we    are  constantly  surrounded. 


276  SERMON     XXII. 

Water,  which  is  so  agreeable  to  the  palate  and  so  refreshing  to 
the  thirsty,  is  a  dangerous  element,  and  frequently  productive 
of  great  and  fatal  evils  to  mankind.  When  its  small  and 
harmless  particles  are  congealed  into  frost,  and  hail,  and  snow, 
and  ice,  or  collected  in  large  and  rapid  streams,  or  gathered 
together  in  the  mighty  ocean,  they  destroy  thousands  and 
thousands  of  the  human  race.  It  is  a  common  observation, 
that  fire  is  a  good  servaut,  but  a  bad  master.  How  often  has 
it  raged  without  restraint,  and  laid  not  only  villages,  towns  and 
cities  in  ashes,  but  destroyed  the  lives  of  multitudes !  Thus 
all  the  elements  which  compose  the  world  are  a  fruitful  source 
of  troubles,  calamities,  afflictions  and  sorrows,  to  the  children 
of  men.  They  know  not  when  nor  where  they  are  entirely 
safe  from  the  war  of  elements.  The  earth  may  crush,  or  the 
air  may  suffocate,  or  the  water  may  drown,  or  the  fire  may 
consume  them,  so  long  as  they  inhabit  this  troublesome  world. 

2.  The  great  changes  which  take  place  in  the  world,  from 
year  to  year,  render  it  not  only  troublesome,  but  very  distressing 
and  destructive  to  its  inhabitants.  Every  one  of  the  four  sea- 
sons of  the  year  brings  with  it  peculiar  trials,  labors,  dangers 
and  diseases.  Though  the  winter  be  healthy  to  the  young  and 
vigorous,  it  is  no  less  injurious  to  the  health,  the  comfort,  the 
safety  and  lives  of  the  aged  and  infirm.  More  of  this  last 
description  of  men  languish  and  die  in  this,  than  in  any  other 
season  of  the  year.  And  when  this  season  does  not  prove 
fatal  to  the  young  or  to  the  aged,  it  nevertheless  wrecks  their 
constitution,  and  paves  the  way  for  painful  and  mortal  disor- 
ders, in  the  following  seasons.  The  transition  from  winter  to 
spring  never  fails  to  give  a  shock  to  the  bodily  machine,  and 
often  brings  on  acute  diseases,  and  renders  chronic  disorders 
fatal.  The  change  from  spring  to  summer  is  perhaps  the  least 
dangerous  season  of  the  year.  But  the  change  from  summer 
to  autumn  is  extremely  hazardous.  The  most  inflammatory 
and  mortal  distempers  often  prevail  in  this  season,  and  carry 
off  many  of  the  most  healthy  and  vigorous  of  every  age.  In- 
deed, every  change  of  season  is  more  or  less  afflictive,  and 
never  fails  to  be  more  or  less  injurious  to  the  health,  the  happi- 
ness, and  lives  of  men.  If  the  seasons  were  uniformly  temper- 
ate, and  mankind  never  experienced  any  extremes  of  cold  and 
hot,  or  of  wet  and  dry  weather,  they  would  probably  escape  a 
vast  many  bodily  pains  and  disorders,  and  enjoy  a  great  deal 
more  vigor  of  body  and  mind,  than  they  do  at  present. 

3.  Many  parts  of  the  world  are  filled  with  a  vast  variety  of 
animals,  which  are  extremely  hostile  and  troublesome  to  man- 
kind. Ever  since  the  apostacy  of  man,  God  has  put  enmity 
between  the  animal  creation  and  the  human   species.     How 


TROUBLES     DIVINELY     APPOINTED.  277 

many  poor  unfortunate  creatures  have  fallen  victims  to  the 
wild  beasts  of  the  forests,  or  to  the  monsters  in  the  sea,  or  to 
venomous  serpents  that  creep  on  the  earth  !  Nor  are  some 
tamed  animals  less  dangerous  and  mortal,  when  armed  for 
war,  or  provoked  to  revenge.  But  though  we  can  generally 
guard  ourselves  against  the  fatal  attacks  of  such  fierce  and 
venomous  creatures,  yet  we  cannot  prevent  their  corrupting 
the  air,  and  spreading  plagues  and  pestilences  through  towns, 
and  cities,  and  whole  provinces.  Animated  nature  abounds 
with  creatures  which,  both  living  and  dying,  are  injurious  to 
the  health,  and  often  fatal  to  the  lives  of  men.  And  we  have 
good  reason  to  believe  that  God  has  created  and  preserved 
every  beast  of  the  field,  every  fowl  of  the  air,  and  every  creep- 
ing thing,  for  some  valuable  purpose  ;  and  in  particular  for  the 
wise  and  holy  purpose  of  making  this  a  troublesome  world. 

4.  This  world  is  full  of  evil,  on  account  of  the  moral  deprav- 
ity which  universally  prevails  among  its  human  inhabitants. 
Man  is  the  greatest  enemy  of  man.  All  the  other  evils  and 
calamities  which  have  been  mentioned,  are  light  and  few,  in 
comparison  with  those  which  spring  out  of  the  corruption  of 
the  human  heart.  This  sets  all  mankind,  more  or  less,  at  vari- 
ance with  each  other.  This  is  the  representation  which  the 
apostle  gives  of  the  present  state  of  human  nature.  "  There  is 
none  righteous,  no,  not  one."  "  They  are  all  gone  out  of  the  way  ; 
they  are  together  become  unprofitable  ;  there  is  none  that  doeth 
good,  no,  not  one.  Their  throat  is  an  open  sepulchre  ;  with 
their  tongues  they  have  used  deceit;  the  poison  of  asps  is  under 
their  lips ;  whose  mouth  is  full  of  cursing  and  bitterness. 
Their  feet  are  swift  to  shed  blood.  Destruction  and  misery 
are  in  their  ways,  and  the  way  of  peace  have  they  not  known." 
A  world  filled  with  such  corrupt  and  depraved  natures  must 
be  a  troublesome  world  to  live  in.  And  it  appears  from  both 
sacred  and  profane  history,  that  it  always  has  been  so.  Cain 
killed  his  righteous  brother  Abel.  Nimrod  was  a  mighty  war- 
rior, and  a  scourge  to  his  fellow  men.  The  heathen  were  a 
scourge  to  the  Jews,  and  the  Jews  were  a  scourge  to  the 
heathen.  All  nations  have  exerted  their  power  and  malignity 
in  spreading  misery  and  destruction  among  one  another.  But 
the  personal  injuries  which  individuals  give  and  receive  are 
far  more  numerous  than  public  calamities,  and  much  more 
troublesome  and  grievous  to  endure.  And  in  these,  all  men, 
whether  high  or  low,  rich  or  poor,  young  or  old,  good  or  bad, 
have  almost  an  equal  share.  By  being  born  sinners,  they  are 
all  born  to  give  and  feel  trouble.  And  if  they  had  power  equal 
to  their  depravity,  they  would  lay  the  world,  and  even  the  uni- 
verse, in  ruins.     I  must  add, 


278  SERMON     XXII. 

5.  This  is  a  troublesome  world,  on  account  of  the  heavy  and 
complicated  calamities  which  are  inflicted  by  the  immediate 
hand  of  God.  He  presides  over  the  natural  and  moral  world, 
and  employs  both  as  instruments  of  bringing  trouble,  misery 
and  death  upon  all  the  inhabitants  of  the  earth.  He  is  con- 
tinually defeating  the  designs,  blasting  the  hopes,  and  dissolving 
the  tender  ties  of  mankind,  by  which  he  throws  husbands  and 
wives,  parents  and  children,  brothers  and  sisters,  and  the  dear- 
est friends  and  connections,  into  the  furnace  of  affliction.  How 
numerous  are  the  sons  and  daughters  of  sorrow  in  this  evil, 
sickly  and  dying  world !  God  exercises  a  particular  providence 
over  natural  and  moral  causes,  and  can  commission  the  sword 
or  pestilence,  the  fire  or  the  water,  the  heat  or  the  cold,  the  mote 
or  the  insect,  the  friend  or  the  foe,  to  inflict  pains,  troubles, 
diseases  and  death  upon  the  children  of  men,  notwithstanding 
all  their  wisdom,  prudence  and  precaution  to  avoid  these  evils. 
He  wounds  and  he  heals,  he  kills  and  makes  alive,  and  there 
is  none  that  can  deliver  out  of  his  hands.  He  means  that  this 
world  shall  be  a  state  of  discipline,  and  continually  holds  the 
rod  of  correction  in  his  hand,  and  employs  it  every  day  in  chas- 
tising some  of  the  human  race.  He  will  maintain  this  mode 
of  discipline,  and  continue  to  correct  both  nations  and  individ- 
uals to  the  end  of  time.  So  that  this  will  never  cease  to  be  a 
troublesome  world  as  long  as  it  exists.  It  is  now  natural  to 
inquire, 

II.  Why  God  ordained  this  state  of  things,  or  made  this  a 
troublesome  world.  He  could  have  made  this  world  as  free 
from  trouble  as  any  other  world  now  is,  or  ever  will  be.  He 
could  have  made  the  world  like  the  garden  of  Eden,  and  the 
garden  of  Eden  like  the  paradise  above.  We  can  easily  con- 
ceive of  several  ways  in  which  he  might  have  greatly  if  not 
entirely  prevented  the  evils  which  now  overspread  the  world. 
He  might  have  so  formed  and  arranged  all  the  material  ele- 
ments, as  to  have  prevented  earthquakes,  volcanoes,  storms  and 
conflagrations,  as  well  as  all  painful  and  mortal  diseases.  He 
might  have  given  a  friendly  and  harmless  disposition  to  both 
rational  and  irrational  creatures,  and  so  formed  both  the  natural 
and  moral  world,  that  no  natural  or  moral  evil  could  have  been 
seen  or  felt  in  it.  The  question  now  returns  —  why  did  God 
ordain  that  this  should  be  a  troublesome  world  to  all  that  are 
born  in  it  ?  To  this  I  answer  in  general,  it  was  because  he 
knew  that  all  the  children  of  men  would  be  born  sinners. 
There  is  reason  to  believe  that  God  framed  the  world  in  view 
of  the  apostacy  of  Adam,  and  adapted  it  to  the  foreseen  state 
of  his  sinful  posterity.     And  this  leads  me  to  observe, 

1.    That    God   ordained   this   to  be  a  troublesome  world, 


TROUBLES     DIVINELY     APPOINTED.  279 

because  mankind  deserve  trouble.  It  was  fit  that  God  should 
provide  such  a  habitation  for  such  creatures  as  the  human  race 
are.  It  was  fit  that  they  should  be  placed  in  a  world  very  dif- 
ferent from  that  in  which  holy  beings  are  placed.  It  was  fit 
they  should  dwell  in  brittle  houses  of  clay,  in  a  valley  of  tears, 
and  a  world  of  darkness,  trouble  and  affliction,  where  every 
thing  around  them  should  remind  them  of  their  unworthiness, 
and  the  displeasure  of  God  towards  them  for  their  apostacy 
and  disobedience.  Natural  evil  is  the  only  proper  punishment 
of  moral  evil.  There  is  no  ground  to  suppose  that  there  ever 
would  have  been  any  natural  evil  in  this  world,  if  moral  evil 
had  never  come  into  it.  Since  all  have  sinned  and  come 
short  of  the  glory  of  God,  they  deserve  to  feel  all  the  pains, 
and  disappointments,  and  bereavements,  and  sorrows,  which 
fall  to  their  lot  in  this  troublesome  world.  They  have  reason 
to  say,  amidst  their  greatest  troubles,  that  they  are  punished  far 
less  than  they  deserve  at  the  hands  of  their  offended  Sovereign. 
Why  should  a  living  man  complain  of  a  troublesome  world, 
which  is  infinitely  better  than  he  has  deserved  ? 

2.  God  ordained  this  to  be  a  troublesome  world,  to  wean 
mankind  from  it.  They  are  naturally  too  much  attached  to 
this  world,  notwithstanding  all  the  evils  and  afflictions  they 
suffer  in  it.  The  good  they  enjoy  overbalances  the  evils  they 
endure  ;  and  instead  of  desiring  to  leave  the  world,  they  wish, 
and  desire,  and  sometimes  vainly  hope,  that  their  houses  may 
continue  for  ever,  and  their  dwelling  places  to  all  generations. 
How  few  are  there,  who  have  lived  long  enough  to  be  com- 
pletely satisfied  with  living,  and  desirous  of  leaving  their  pres- 
ent dark  and  dreary  abode !  But  when  God  causes  men  to 
experience  trouble  upon  trouble,  and  sorrow  upon  sorrow,  and 
dissolves  one  tender  connection  after  another,  they  often  grow 
less  and  less  attached  to  this  evil  world,  and  become  more  and 
more  reconciled  to  leaving  it.  Trouble  made  Job  say  of  life, 
"  I  loathe  it :  I  would  not  live  alway."  And  trouble  always 
has  a  tendency  to  wean  mankind  more  or  less  from  the  vain 
pursuits  and  uncertain  prospects  of  this  short  and  delusive 
state.  It  was  wise  in  God,  therefore,  to  make  this  a  trouble- 
some world,  when  he  had  determined  that  men  should  not  live 
for  ever :  but  after  a  few  years  or  few  days  go  to  their  long 
home.  We  commonly  find  that  the  young  and  prosperous, 
who  have  never  drunk  deep  of  the  cup  of  sorrows,  are  more 
fond  of  the  world,  and  more  reluctant  to  going  out  of  it,  than 
those  who  have  been  bowed  down  under  the  weight  of  heavy 
afflictions  and  sore  bereavements.  The  means  which  God 
employs  always  produce  the  effects  which  he  intended  to  pro- 
duce.    And  since  we  find  by  experience  and  observation,  that 


280 


SERMON     XXII 


the  troubles  and  afflictions  in  this  present  evil  world  do  actually 
serve  to  wean  mankind  from  it,  we  may  justly  conclude,  that 
God  made  it  an  evil  world  to  answer  this  salutary  and  impor- 
tant purpose.     Besides, 

3.  There  is  another  good  reason  to  be  given,  why  God 
ordained  this  to  be  a  troublesome  world ;  and  that  is,  to  pre- 
pare those  who  live  in  it  for  their  future  and  final  state.  All 
troubles,  afflictions,  sorrows,  and  bereavements,  are  trials  of  the 
human  heart.  They  have  a  powerful  tendency  to  draw  forth 
both  virtuous  and  sinful  exercises,  and  so  to  prepare  men  for 
future  happiness  or  misery.  It  is,  by  means  of  worldly  trou- 
bles, that  God  often  awakens  the  attention,  alarms  the  fears, 
convinces  the  consciences,  and  subdues  the  hearts  of  sinners. 
He  took  this  method  to  restrain,  reform,  and  convert  Manasseh. 
And  when  he  resolved  to  arrest  the  careless  and  stout-hearted 
sinners  in  Zion,  he  said,  "  I  will  melt  them  and  try  them." 
Many  have  been  chosen,  and  tried,  and  purified  in  the  furnace 
of  affliction.  It  is  also  by  the  means  of  the  afflictive  dispensa- 
tions of  providence,  that  God  sometimes  prepares  men  for 
final  ruin.  By  this  method,  he  hardened  the  hearts  of  Pharaoh 
and  the  Egyptians,  and  fitted  them  for  their  awful  doom.  And 
it  is  by  the  means  of  singular  troubles  and  fiery  trials,  that 
God  refines  and  beautifies  the  characters  of  sincere  and  emi- 
nent believers.  By  such  rough  means,  he  formed  the  beautiful 
character  of  Abraham,  of  Joseph,  of  Moses,  of  Job,  of  David, 
of  Daniel,  and  of  all  the  prophets  and  apostles,  and  even  of 
Christ  himself,  who  through  sufferings  was  made  perfect.  A 
troublesome  world  is  well  adapted  to  be  a  place  of  trial,  and  a 
place  of  trial  is  well  adapted  to  prepare  mankind  for  their 
final  condition.  The  troubles  of  life  never  fail  to  make  men 
either  better  or  worse,  and  to  form  their  character  for  eternity. 
God  orders  all  the  natural  evils  in  this  world,  in  weight,  and  in 
measure,  and  in  duration,  so  as  to  answer  his  eternal  purposes, 
respecting  the  final  destination  of  the  human  race.  He  has 
wise  and  good  ends  to  answer,  by  making  this  a  troublesome 
world  to  all  who  live  in  it.  It  is  every  way  fitted  to  express 
his  feelings,  to  try  their  hearts,  and  prepare  them  for  endless 
joy  or  sorrow,  according  to  their  views,  and  feelings,  and  con- 
duct, under  his  correcting  hand. 


IMPROVEMENT. 


1.  Since  God  has  ordained  this  to  be  a  troublesome  world, 
it  is  a  very  great  favor  that  he  has  given  us  his  word,  which 
unfolds  his  wise  and  holy  designs  in  making  and  governing 
all  things.     The  mere  light  of  nature  does  not  discover  to 


TROUBLES     DIVINELY     APPOINTED.  281 

mankind  the  source  of  the  evils  which  fall  upon  them.  Though 
they  are  generally  very  little  concerned  to  know  from  whence 
comes  the  good  they  enjoy,  yet  they  have  always  been  both  curi- 
ous and  anxious  to  know  from  whence  comes  the  evil  they  suffer. 
This  important  question  has  been  agitated  in  all  ages  and  among 
all  nations,  The  Philistines  were  anxious  to  know  whether  the 
sore  evils  they  were  suffering  were  inflicted  by  some  invisible 
power,  or  were  the  effect  of  mere  blind  and  unmeaning  chance. 
And  mankind  ever  since  have  generally  been  as  much  puzzled 
to  account  for  the  troubles,  and  afflictions,  and  sufferings, 
which  abound  in  this  present  evil  world,  as  the  Philistines 
were.  They  have  commonly  been  disposed  to  ascribe  the 
evils  of  life  to  nature,  rather  than  to  the  God  of  nature.  But 
the  Bible  teaches  us  that  they  come  from  the  Creator  and  Gov- 
ernor of  the  world,  who  causes  them  to  take  place  to  answer 
wise  and  benevolent  purposes.  This  throws  light  upon  every 
evil  that  falls  upon  a  city,  or  family,  or  any  individual  person. 
Nothing  but  the  Bible  can  dispel  the  darkness,  the  thick  dark- 
ness which  rests  upon  divine  providence.  Neither  heathens, 
who  have  never  seen  the  Bible,  nor  infidels,  who  do  not  believe 
it,  can  see  the  least  gleam  of  light  respecting  the  evils  that 
they  or  others  suffer.  The  heathen  are  represented  as  "  sitting 
in  darkness,  and  in  the  shadow  of  death."  And  infidels  are 
represented  as  saying,  "  The  Lord  hath  forsaken  the  earth." 
"  The  Lord  will  not  do  good,  neither  will  he  do  evil."  The  great 
mass  of  mankind  are  now  groping  in  heathenish  or  infidel 
darkness,  and  cannot  account  for  any  public  calamities  or  per- 
sonal afflictions.  It  is  therefore  an  unspeakable  favor,  that  we 
enjoy  the  word  of  God,  which  explains  the  ways  of  providence, 
and  throws  light  upon  the  dark  side  of  things  in  this  present 
evil  world.  The  gospel  has  brought  life  and  immortality  to 
light,  and  assures  us  that  God  has  made  this  an  evil  world,  for 
the  benevolent  purpose  of  preparing  us  for  a  future  and  better 
world.  And  what  can  be  more  consoling  to  mankind,  while 
they  are  passing  through  the  afflictive  and  trying  scenes  of 
life,  than  to  know  that  they  come  from  the  heart  and  hand  of 
an  infinitely  wise  and  benevolent  being,  who  will  bring  light 
out  of  darkness,  and  joy  out  of  sorrow,  to  all  his  submissive 
and  dutiful  subjects.  The  Bible  is  an  infallible  guide  and 
support  to  all  the  afflicted  who  read,  believe,  and  love  it.  It 
exhibits  such  glorious  truths  and  objects,  as  are  sufficient  to 
spread  light,  and  peace,  and  consolation,  to  all  who  are  travel- 
ling the  strait,  and  narrow  and  rugged  path  to  eternal  life. 

2.  As  God  had  wise  and  good  reasons  for  making  this  a 
troublesome  world,  we  may  justly  conclude  that  he  has  as  wise 
and  good  reasons  for  not  making  it  any  more  troublesome  than 

vol.  in.  36 


282  SERMON     XXII. 

it  is.  Though  it  affords  a  great  deal  of  evil,  yet  it  affords  much 
more  good  than  evil.  Mankind  very  seldom  enjoy  good  with- 
out a  mixture  of  evil,  and  never  suffer  evil  without  a  mixture 
of  good.  Notwithstanding  the  numerous  evils  that  fall  to  the 
lot  of  mankind,  they  are  generally  in  a  state  of  joy,  rather  than 
in  a  state  of  sorrow.  This  appears  both  from  observation  and 
experience.  We  constantly  see  many  more  rejoicing  than 
mourning;  and  we  find  it  much  more  easy  to  rejoice  with  those 
who  rejoice,  than  to  mourn  with  those  that  mourn.  But  if  we 
were  more  sorrowful  than  joyful,  we  should  be  more  disposed 
to  associate  with  the  sorrowful  than  with  the  joyful,  and  to 
mourn  with  those  who  mourn,  than  to  rejoice  with  those  who 
rejoice.  How  hard  do  people  generally  find  it,  to  bring  their 
views  and  feelings  into  unison  with  mourners  at  a  funeral ! 
But  how  easy  do  they  find  it  to  bring  their  views  and  feelings 
into  unison  with  those  who  rejoice  at  a  festival !  The  truth  is, 
though  God  has  made  this  a  troublesome  world,  yet  he  hath 
filled  the  earth  with  his  goodness.  God  is  good,  and  doeth 
good,  and  his  tender  mercies  are  over  all  his  works.  The  good 
he  dispenses  far  exceeds  the  evil  he  inflicts.  He  does  not  af- 
flict willingly,  nor  grieve  the  children  of  men.  It  is  only  if 
need  be,  that  he  sends  sickness,  afflictions  and  bereavements  to 
the  children  of  men.  But  he  might  have  made  this  world  ten- 
fold more  troublesome  than  it  is ;  and  he  undoubtedly  would 
have  done  it,  had  he  not  designed  it  to  be  a  state  of  trial,  and 
not  of  final  retribution.  He  never  afflicts  any  but  those  whom 
he  finds  it  necessary  to  afflict;  and  he  never  lays  more  or 
greater  burdens  upon  any,  than  he  sees  it  necessary  to  lay  upon 
them.  He  is  here  training  up  rational  and  immortal  creatures 
for  a  future  and  eternal  state,  and  dispenses  both  good  and  evil 
in  the  wisest  and  best  manner,  to  prepare  them  for  their  final 
destination.  When  "milder  methods  fail  of  producing  such 
effects  upon  the  hearts  and  lives  of  men,  as  he  sees  necessary 
to  produce,  he  employs  the  rod  of  correction,  and  throws  them 
into  the  furnace  of  affliction.  Some  will  not  be  taught  by  any 
other  means  but  briars  and  thorns,  and  a  series  and  complica- 
tion of  afflictions.  He  is  constrained  to  "  melt  them  and  try 
them."  But  he  refrains  from  chastising  them  as  long  as  infinite 
wisdom  and  goodness  will  permit.  He  told  his  backsliding 
people,  that  he  was  extremely  reluctant  to  punish  them.  "  How 
shall  I  give  thee  up,  Ephraim  ?  how  shall  I  deliver  thee,  Israel  ? 
how  shall  I  make  thee  as  Admah  ?  how  shall  I  set  thee  as 
Zeboim  ?  Mine  heart  is  turned  within  me,  my  repentings  are 
kindled  together.  I  will  not  execute  the  fierceness  of  mine 
anger,  I  will  not  return  to  destroy  Ephraim :  for  I  am  God  and 
not  man."     God  makes  this  troublesome  world  as  free  from 


TROUBLES     DIVINELY     APPOINTED.  283 

trouble  as  he  possibly  can,  consistently  with  his  great  and  good 
design  in  creating  it. 

3.  Since  this  is  a  troublesome  world  to  all  who  are  born  and 
live  in  it,  we  have  reason  to  think  that  some  are  not  so  much 
more  happy  than  others,  as  they  are  ready  to  imagine.  Though 
mankind  are  dispersed  all  over  the  world,  and  placed  in  very 
different  external  circumstances,  yet  we  cannot  determine,  that 
their  happiness  or  unhappiness  bears  an  exact  proportion  to 
their  external  circumstances.  Every  person  knows  his  own 
circumstances  better  than  those  of  another,  and  his  own  hap- 
piness or  unhappiness  better  than  the  happiness  or  unhappiness 
of  another.  Mankind  are  more  apt  to  think  that  they  suffer 
more  than  others,  than  that  they  enjoy  more  than  others ;  and 
this  comparison,  which  they  are  so  apt  to  make,  is  one  of  the 
greatest  sources  of  unhappiness  in  the  world.  They  judge  of 
one  another's  happiness  and  unhappiness,  by  what  they  see, 
and  not  by  what  they  know.  The  poor  imagine  that  they  are 
more  unhappy  than  the  rich ;  the  sickly,  that  they  are  more 
unhappy  than  the  healthy ;  the  unfortunate,  that  they  are  more 
unhappy  than  the  fortunate  ;  and  the  afflicted,  that  they  are 
more  unhappy  than  those  in  prosperity.  But  in  all  these  cases, 
they  judge  of  one  another  by  outward  appearance,  and  not  by 
internal  Views  and  feelings.  And  this  is  a  very  fallacious  way 
of  judging.  Every  man's  heart  knows  its  own  bitterness,  and 
not  the  bitterness  of  another's.  One  man  suffers  more  from 
one  evil,  than  another  would  from  the  same  evil.  One  man 
suffers  more  in  one  situation,  than  another  would  in  the  same 
situation.  One  man  suffers  more  from  one  misfortune,  than 
another  would  from  the  same  misfortune.  The  exterior  cir- 
cumstances of  mankind  are  far  from  being  a  certain  criterion 
of  their  internal  happiness,  or  unhappiness.  The  servant  is 
often  much  happier  than  the  master ;  and  the  subject  much  hap- 
pier than  the  prince  ;  and  the  poor  much  happier  than  the  rich  ; 
and  the  unfortunate  than  the  fortunate.  The  rich  and  the  poor 
meet  together,  and  stand  much  nearer  upon  a  level,  in  respect 
to  worldly  happiness  or  unhappiness,  than  either  are  ready  to 
imagine.  They  are  all  born  to  trouble,  as  the  sparks  fly  up- 
ward ;  and  one  is  extremely  apt  to  think  that  he  has  a  larger 
portion  of  it  than  another,  and  that  there  is  no  sorrow  like  unto 
his  sorrow. 

4.  Since  this  is  ordained  to  be  a  troublesome  world,  it  is 
folly  and  presumption  in  any  to  expect  that  they  shall  escape 
the  common  evils  of  life,  and  enjoy  uninterrupted  prosperity 
and  happiness.  Those  who  are  prosperous  in  the  morning  or 
meridian  of  life,  are  extremely  apt  to  imagine  that  their  moun- 
tain stands  strong,  and  that  they  shall  never  meet  with  the 


284  sermon   xxir. 

troubles  and  fiery  trials  which  abound  in  this  evil  world.  But 
such  raised  hopes  and  expectations  of  undisturbed  and  grow- 
ing prosperity  lay  a  foundation  for  the  greatest  disappoint- 
ments, sorrows  and  afflictions.  And  it  appears  from  observation 
and  experience,  that  those  who  are  most  prosperous  and  freest 
from  troubles  in  the  earlier  part  of  life,  experience  the  greatest 
troubles,  losses,  and  disappointments  in  their  latter  days.  As 
adversity  prepares  men  for  future  prosperity,  so  prosperity  pre- 
pares men  for  future  adversity.  And  adversity  is  always  to  be 
expected  in  some  period  of  life,  or  through  the  whole  course  of 
it.  A  whole  life  of  adversity,  however,  is  as  uncommon,  as  a 
whole  life  of  prosperity.  Both  are  very  rare  instances.  But 
the  most  prosperous  in  the  beginning  of  life  always  have  the 
most  reason  to  expect  the  greatest  disappointments,  and  conse- 
quently, the  greatest  afflictions,  before  the  close  of  life.  For 
they  commonly  have  the  highest  hopes  and  the  greatest  inter- 
ests and  enjoyments  to  lose.  Had  not  Job  been  the  greatest 
and  most  prosperous  man  of  the  East,  he  could  not  have  suf- 
fered the  greatest  losses,  disappointments  and  afflictions.  All 
sources  of  happiness  may  become  sources  of  sorrow,  and  occa- 
sion a  thousand  wounds  at  once.  The  young,  therefore,  are 
extremely  unwise  to  cherish  high  hopes  and  expectations  that, 
by  their  own  wisdom  and  precaution,  or  by  the  undeserved 
smiles  of  Providence,  they  shall  escape  the  common  evils  and 
calamities  of  life,  and  pass  through  this  troublesome  world  in 
uninterrupted  prosperity.  Nor  is  it  merely  unwise,  but  pre- 
sumptuous. For  God  has  forbidden  them  to  boast  of  to-mor- 
row, and  seek  great  things  for  themselves. 

5.  Since  all  "men  are  born  to  trouble  in  this  world,  as  the 
sparks  fly  upward,  they  ought  to  live  in  the  exercise  of  univer- 
sal sympathy  and  compassion.  They  are  continually  seeing 
and  hearing  of  one  another's  troubles,  afflictions,  and  sorrows. 
Scarcely  a  day  passes  but  the  voice  of  joy  is  interrupted  with 
the  voice  of  the  afflicted  or  bereaved.  Their  eyes  and  their 
ears  ought  to  affect  their  hearts,  and  excite  their  sympathy  and 
compassion  for  their  fellow  sufferers  in  this  evil  and  trouble- 
some world.  They  all  know  what  trouble  is,  for  they  have  all 
more  or  less  drank  of  the  bitter  cup  of  the  wormwood  and  the 
gall,  and  have  wished  for  the  pity  and  compassion  of  others. 
God  has  commanded  them  to  weep  with  those  that  weep,  as 
well  as  to  rejoice  with  those  that  rejoice.  And  he  has  express- 
ed his  peculiar  displeasure  against  those  who  are  so  attached  to 
their  idle  pursuits  and  sinful  amusements,  as  to  be  totally 
callous  and  insensible  to  the  sufferings  of  others.  "  Wo  to 
them  that  are  at  ease  in  Zion  ;  that  put  far  away  the  evil  day ; 
that  chant  to  the  sound  of  the  viol,  that  drink  wine  in  bowls,  but 


TROUBLES     DIVINELY     APPOINTED.  285 

they  are  not  grieved  for  the  affliction  of  Joseph."  There  is  not 
a  more  universal  mark  of  human  depravity,  than  the  want  of 
universal  sympathy  and  compassion  towards  the  afflicted,  the 
grieved  and  broken-hearted  sufferers  in  this  vale  of  tears.  Man 
is  continually  going  to  his  long  home,  and  the  mourners  are 
continually  going  about  the  streets ;  and  yet  how  seldom  do 
they  excite  a  tear  or  a  sigh  from  those  who  are  putting  far 
away  the  evil  day,  and  saying  that  to-morrow  shall  be  as  this 
day,  and  much  more  abundant! 

6.  Since  God  has  ordained  this  to  be  a  troublesome  world, 
and  all  are  born  to  trouble,  as  the  sparks  fly  upward,  they  ought 
to  live  in  the  habitual  exercise  of  submission  to  the  sovereign 
hand  of  God.  He  has  made  the  world  for  himself,  he  governs 
it  for  himself,  and  in  the  course  of  providence  he  is  continually 
counteracting  the  desires,  defeating  the  designs,  disappointing 
the  hopes,  and  wounding  the  hearts  of  mankind,  for  the  sake 
of  promoting  his  own  glory,  and  the  greatest  good  of  his  intel- 
ligent creatures.  They,  therefore,  ought  to  bow  their  wills  to 
his,  and  cordially  submit  to  all  the  burdens  and  afflictions 
which  he  sees  necessary  to  cause  them  to  experience.  This  is 
the  most  reasonable  and  most  constant  duty  of  life.  Nothing 
can  be  more  reasonable  than  cordial  submission  to.  all  the 
troubles,  afflictions,  bereavements,  and  sorrows,  that  an  infinite- 
ly wise  God  sees  it  reasonable  to  inflict.  As  God  has  good 
reasons  for  all  the  evils  he  inflicts  upon  the  sinful  children  of 
men,  so  there  is  always  a  good  reason  why  they  should  be  cor- 
dially submissive  to  his  disposing  will.  Submission  is  an 
every-day  duty,  because  of  every-day  troubles.  But  perhaps 
of  all  duties,  this  is  the  most  difficult  to  perform,  and  of  course 
most  frequently  neglected ;  which  argues  the  great  stupidity 
and  depravity  of  mankind  in  this  troublesome  and  trying  state. 

7.  Since  God  has  made  this  a  troublesome  world  to  all  who 
live  in  it,  it  highly  concerns  all  who  live  in  it  to  be  truly 
religious.  The  afflicted  always  feel  the  need  of  religion,  and 
of  that  religion  which  is  sincere  and  genuine.  Though  men 
in  prosperity  cast  off  fear,  and  restrain  prayer  before  God,  and 
in  their  hearts  say  unto  him,  "  Depart  from  us ;  we  desire  not 
the  knowledge  of  thy  ways ; "  yet  when  they  come  into  great 
trouble,  affliction,  and  sorrow,  they  find  their  want  of  that  peace 
and  support  which  the  world  cannot  give,  and  which  God 
only  can  bestow  upon  those  who  exercise  true  submission. 
But  none  can  exercise  true  submission  without  a  truly  holy 
heart.  It  concerns  the  high  and  the  low,  the  rich  and  the  poor, 
and  the  young  as  well  as  the  aged,  to  give  their  hearts  to  God, 
and  renounce  this  troublesome  world,  as  the  source  of  happi- 
ness. 


286  SERMON     XXII. 

Now  let  me  ask  all,  what  effect  this  troublesome  world  has 
had  upon  you  ?  What  effect  has  it  had  upon  you  who  have 
lived  the  longest  in  it  ? 

What  upon  you  who  have  enjoyed  the  most  in  it  ? 

What  upon  you  who  have  suffered  the  most  in  it  ? 

What  upon  you  who  are  mourning  the  loss  of  an  only 
daughter,  and  an  only  sister  ?  You  have  enjoyed  prosperity, 
and  are  now  suffering  adversity.  Your  situation  is  trying  and 
critical.  God  is  now  trying  you  not  only  for  time,  but  for 
eternity.  Your  duty  is  plain  and  indispensable.  You  must 
submit,  or  eventually  sink  and  perish. 


SERMON   XXIII. 


DEATH  IN  EARLY  LIFE. 

NOVEMBER  21,  1824. 


And  when  he  had  taken  him  and  brought  him  to  his  mother,  he  sat  upon  her 
knees  till  noon,  and  then  died.  — 2  Kings,  iv.  20. 

There  was  something  very  remarkable  in  the  character  and 
conduct  of  the  parents  of  this  child,  and  in  the  circumstances 
which  attended  the  child  from  its  birth  to  its  death.  They  ap- 
pear to  have  been  pious  persons,  and  very  fond  of  pious  compa- 
ny, especially  of  the  company  of  the  prophet  Elisha,  whom  they 
treated  with  peculiar  respect.  The  prophet  was  not  unmindful  of 
their  tokens  of  regard,  but  felt  a  strong  desire  to  remunerate  them 
for  their  kindness.  He  first  proposed  to  recommend  them  to  the 
king,  or  to  some  of  his  favorites ;  but  this  proposal  did  not 
meet  their  wishes.  After  much  deliberation,  he  finally  deter- 
mined to  recommend  them  to  God,  and  interceded  with  him  to 
bestow  upon  them  a  child,  which  they  had  long  desired.  At 
the  time  predicted,  the  child  was  born,  and  every  thing  served 
to  endear  it  to  its  parents.  But  "  when  he  was  grown,  it  fell 
on  a  day,  that  he  went  out  to  his  father  in  the  field.  And  he 
said  to  his  father,  my  head,  my  head.  And  he  said  to  a  lad, 
carry  him  to  his  mother.  And  when  he  had  taken  him,  and 
brought  him  to  his  mother,  he  sat  upon  her  knees  till  noon, 
and  then  died."  In  the  morning,  the  fond  parents  beheld  their 
only  and  amiable  child  in  health  and  vivacity,  but  in  a  few 
hours  after  they  stood  around  it,  a  pale,  lifeless  corpse.  It  is 
easier  to  conceive  than  to  describe  the  extreme  anguish  of  their 
hearts  under  this  sudden  and  severe  frown  of  providence. 
There  is  hardly  any  part  of  God's  conduct  more  dark  or  mys- 
terious, than  his  so  often  bereaving  parents  of  their  young  and 


288  SERMON     XXIII. 

tender  offspring.  It  seems  strange  that  he  should  bring  rational 
and  immortal  creatures  into  this  state  of  probation,  and  then 
call  them  out  of  time  into  eternity,  before  they  are  capable  of 
knowing  their  Creator,  or  the  world  in  which  they  live,  or  the 
end  for  which  they  were  created.  Those  who  are  destined  to 
such  an  early  death  seem  not  to  live  or  die  for  themselves  or 
for  their  Maker.  But  we  must  suppose  the  Father  of  spirits 
has  some  wise  and  important  purposes  to  answer  by  the  life  and 
the  death  of  children  and  youth.  Accordingly  it  is  the  design 
of  the  present  discourse  to  inquire  why  God  cuts  off  so  many 
of  the  human  race  in  the  morning  of  life.     And  here  I  shall, 

I.  Inquire  what  proportion  of  mankind  die  before  they  come 
to  years  of  maturity.     And, 

II.  Inquire  what  purposes  we  may  suppose  God  designs 
to  answer,  by  bereaving  parents  of  their  children  so  early  in 
life. 

I.  Let  us  inquire  what  proportion  of  mankind  die  before 
they  arrive  to  years  of  maturity.  A  great  deal  of  pains  has 
been  taken  to  gain  information  on  this  point.  Not  only  pastors 
of  churches  and  congregations,  but  many  other  men  of  learn- 
ing and  leisure  have  been  careful  to  keep  accurate  bills  of  mor- 
tality in  parishes,  towns  and  cities.  They  have  compared  such 
bills  of  mortality,  and  endeavored  to  form  as  just  an  estimate 
as  possible,  of  the  proportion  of  mankind  that  die  in  the  first, 
second,  and  every  year  of  life,  to  the  most  advanced  age  of 
man.  It  is  to  be  supposed  that  the  most  accurate  bills  of  mor- 
tality must  be  very  different  in  different  nations,  and  in  different 
parts  of  the  same  nation.  And  it  is  to  be  supposed  that  the 
calculations  founded  upon  the  accounts  which  different  men 
have  had  opportunities  of  examining,  must  be  considerably  dif- 
ferent. Hence  authors,  who  have  published  on  the  subject, 
have  formed  different  estimates  of  the  proportion  of  the  human 
race  that  die  in  the  early  stages  of  life.  In  New  England,  it  is 
estimated  that  more  than  half  die  before  they  arrive  at  twenty. 
It  is  estimated  that,  in  other  countries,  more  than  half  die 
before  they  are  seventeen  years  old.  But  a  celebrated  Euro- 
pean physician  tells  us,  that  according  to  the  most  accurate 
calculation,  taking  the  whole  world  together,  more  than  half  of 
the  human  race  die  before  they  are  eight  years  old.  If  this  be 
true,  what  an  immense  number  of  mankind  are  called  out  of 
the  world  while  they  are  mere  infants  and  little  children  !  And 
if  we  consult  observation  and  experience,  we  must  be  con- 
vinced that  infancy  and  childhood  are  the  most  dangerous 
stages  of  human  life.  Where  do  we  find  a  numerous  family 
of  children,  who  all  live  and  grow  up  to  maturity  ?  Such  in- 
stances are  extremely  rare.     There  is  indeed  here  and  there  a 


DEATH     IN     EARLY     LIFE.  289 

family  of  children,  whose  parents  have  the  singular  favor  of 
seeing  them  all  live  and  grow  up  from  infancy  to  childhood, 
from  childhood  to  youth,  and  from  youth  to  years  of  full 
maturity  and  usefulness.  But  do  we  not  find  as  many  parents 
whose  whole  families  are  cut  down,  like  tender  flowers,  in  the 
morning  of  life  ?  "We  are  not,  however,  to  form  our  estimate 
of  the  mortality  of  children  from  either  of  these  extraordinary 
cases.  Let  us,  therefore,  attend  to  what  is  more  common. 
Parents  in  general  bury  some  of  their  children  in  infancy  or 
childhood.  It  appears  from  all  the  evidence  which  this  subject 
admits  of,  that  a  much  larger  proportion  of  mankind  die  in 
infancy,  childhood  and  youth,  than  in  any  other  periods  of 
human  life ;  and  that  God  generally  removes  some  of  their 
children,  when  their  death  will  pierce  their  hearts  with  the  most 
pungent  sorrow  and  distress.  This  mode  of  God's  conduct 
appears  strange  to  all,  and  especially  to  those  who  have  been 
called  to  part  with  their  children  just  as  they  began  to  gain 
their  fondest  affections,  and  raise  their  most  flattering  hopes. 
It  seems  as  though  God  might  answer  much  more  important 
purposes,  and  prevent  many  more  evils  and  calamities  among 
mankind,  if  he  should  destine  the  largest  proportion  of  them  to 
die  in  old  age,  and  appoint  but  a  very  few,  if  any,  to  die  an 
early  death.  But  God's  conduct  constrains  us  to  believe,  that 
more  wise  and  benevolent. purposes  may  be  answered  by  call- 
ing millions  and  millions  of  the  human  race  into  eternity  when 
nothing  but  their  death  can  be  of  any  apparent  service  to  the 
world.     This  leads  us  to  inquire, 

II.  What  purposes  God  may  design  to  answer  by  the  early 
death  of  children.  Though  there  is  no  reason  to  doubt  whether 
God  has  some  wise  and  good  purpose  to  promote  by  cutting 
short  the  lives  of  so  many  of  mankind ;  yet  it  is  not  to  be 
supposed  that  we  can  discover  all  the  reasons  which  influence 
the  kind  Parent  of  the  universe  in  bereaving  fathers  and 
mothers  of  their  young  and  lovely  children.  But  some  of  his 
purposes  in  such  dispensations  of  providence,  which  are  plain 
and  obvious,  I  will  distinctly  mention.     And, 

1.  He  may  intend,  by  taking  away  so  many  at  an  early  age, 
to  make  this  appear  as  a  dying  world.  Though  he  has  told 
us  in  his  word  that  it  is  appointed  unto  all  men  once  to  die, 
and  that  dust  they  are  and  unto  dust  they  must  return, 
yet  these  declarations  generally  fail  of  making  mankind 
realize  their  frail  and  mortal  state.  The  eye  affects  the  heart, 
and  the  bare  sight  of  death  makes  a  deeper  impression 
on  the  minds  of  the  living,  than  any  human  or  even  divine 
declarations  concerning  it.  The  frequency  of  death  seems 
necessary  to  keep  up  a  lively  sense  of  it  in  the  minds  of  dying 

vol.  in.  37 


290  SERMON     XXIII. 

creatures.  A  very  dying  time  we  know  is  always  very  alarm- 
ing to  the  living.  And  by  so  many  deaths  of  the  young,  God 
makes  it  appear  to  all,  that  they  live  in  a  dying  world  and  are 
dying  creatures.  The  frequent  instances  of  mortality,  not  only 
from  year  to  year,  but  from  month  to  month,  and  from  week 
to  week,  make  it  appear  that  death  is  continually  carrying 
mankind  to  their  long  home,  and  causing  mourners  to  go  about 
the  streets.  If  it  be  necessary,  then,  that  the  world  should 
appear  as  a  dying  world,  what  wiser  course  could  God  take  to 
produce  this  solemn  and  instructive  appearance,  than  to  cut  off 
such  a  large  proportion  of  mankind  in  their  earliest  days  ?  To 
cut  off  the  same  number  of  adult  persons,  who  are  busily 
employed  in  the  active  scenes  of  life,  would  be  much  more 
embarrassing  to  all  the  great  concerns  and  affairs  of  the  world. 
Infants  and  little  children  can  be  much  better  spared,  than 
those  in  any  of  the  middle  stages  of  life.  It  seems  to  be  a 
point  of  wisdom  and  goodness  in  the  sovereign  Lord  of  life, 
that  he  so  often  bereaves  the  world  of  its  youngest  inhabitants, 
to  read  a  solemn  lecture  to  the  rest,  that  they  are  born  to  die. 
The  continual  stream  of  mortality  is  daily  wringing  the  hearts 
of  thousands,  and  plunging  them  in  the  depths  of  sorrow. 
Where  are  the  parents,  who  have  not,  at  one  time  or  another, 
been  clad  in  mourning  for  the  death  of  their  dear  little  ones  ? 
And  where  is  the  family  of  children,  who  have  not  seen  one 
or  more  of  their  little  brothers  or  sisters  laid  in  the  sable  coffin 
and  lonely  grave  ?  Thus  God  is  teaching  parents  and  others, 
by  the  death  of  little  children,  that  this  is  a  dying  world,  and 
that  they  are  dying  creatures.  He  seals  these  instructions  by 
scenes  and  objects  which  they  never  can  forget. 

2.  God  may  design  by  the  great  mortality  of  children,  to 
teach  mankind  his  sovereign  right  to  take  away  any  temporal 
favors  he  has  bestowed  upon  them.  They  are  very  apt  to 
consider  their  children  as  their  own  property,  and  their  own 
most  precious  property.  They  value  them  more  than  all  then- 
other  earthly  enjoyments,  and  claim  a  higher  right  to  them. 
They  possess  many  things  which  they  do  not  consider  as  their 
own.  They  dwell  in  houses  and  cultivate  lands  which  are 
not  their  own.  They  borrow  many  comforts  and  conveniences 
from  one  another  ;  but  their  children  they  hold  by  a  stronger 
claim,  and  practically  deny  human  or  divine  right  to  take  them 
away.  But  they  ought  to  consider,  that  God  has  given  them 
these  desirable  objects  and  precious  blessings,  and  therefore, 
that  he  has  an  original  and  sovereign  right  to  do  what  he  will 
with  his  own.  This  is  a  matter  of  so  much  importance,  that 
God  may,  with  propriety,  take  the  most  effectual  method  to 
display  his  sovereignty.     And  we  can  hardly  conceive  of  any 


DEATH      IN     EARLY      LIFE.  291 

more  effectual  way  to  make  mankind  see,  and  feel,  and  ac- 
knowledge his  sovereignty,  than  his  stripping  them  of  those 
blessings  which  they  are  most  apt  to  claim,  most  apt  to  prize,  and 
most  reluctant  to  part  with.  By  going  into  their  families,  and 
tearing  from  them  the  objects  which  lie  nearest  to  their  hearts, 
he  gives  them  the  most  sensible  and  affecting  evidence,  that  he 
has  a  right  to  dispose  of  them  and  of  all  they  have.  The  loss  of 
children  was  the  heaviest  of  Job's  afflictions,  and  most  effec- 
tually bowed  his  heart  in  cordial  submission  to  divine  sovereign- 
ty. "  The  Lord  gave  and  the  Lord  hath  taken  away  ;  blessed 
be  the  name  of  the  Lord."  Children  would  be  the  last  things 
in  the  world  that  parents  could  part  with,  if  they  could  preserve 
them  from  death ;  but  these  are  often  the  first  things  that  God 
sees  fit  to  take  away  after  they  have  come  upon  the  stage  of 
life.  And  he  does  this,  to  make  them  realize  through  the 
remainder  of  their  days,  that  they  and  theirs  are  in  his  hand,  as 
the  clay  is  in  the  hand  of  the  potter. 

3.  God  may  design  by  the  death  of  some  little  children,  to 
take  them  away  from  the  evil  to  come,  and  give  them  cause  to 
adore  his  sovereign  goodness  in  early  and  safely  conducting 
them  to  his  heavenly  kingdom.  We  are  told  that  God  some- 
times takes  away  the  godly  from  the  evil  to  come ;  and  why 
may  he  not  do  the  same  by  some  who  die  in  infancy  and 
childhood  ?  He  may  know  that  some  children  would  live  in 
such  places,  be  educated  in  such  families,  and  be  exposed  to 
such  dangers,  snares  and  temptations,  as  would  be  their  ruin  if 
they  lived;  and  may  therefore  in  mercy  to  them  cut  short  their 
days  by  an  early  and  happy  death.  Many  parents  intend,  if  their 
children  live,  to  educate  them  as  the  British  nobleman  edu- 
cated his  son,  for  this  world  only.  They  intend  to  educate 
them  for  time  and  not  for  eternity.  They  mean  to  give  them 
no  other  ornaments  than  such  as  they  imagine  will  recommend 
them  to  the  world,  and  make  them  shine  and  prosper  in  the 
present  life.  God  knows  their  designs,  and  delivers  the  poor 
little  creatures  out  of  their  destructive  hands,  and  deals  infi- 
nitely better  with  them  than  their  fond  but  unwise  parents 
would  have  done.  What  signal  monuments  of  divine  mercy 
will  such  little  ones  be  in  the  kingdom  of  glory !  And  how 
much  reason  will  they  have,  to  praise  God  for  their  early  death  ! 
Such  an  end  is  worthy  of  God  to  propose  in  taking  away  the 
young  and  tender  offspring  of  high  and  low,  rich  and  poor, 
who  do  not  intend  to  bring  up  their  children  in  the  nurture  and 
admonition  of  the  Lord. 

4.  God  may  design,  by  the  death  of  little  children,  to  mod- 
erate the  affections  of  their  parents  towards  them.  They  are 
extremely  prone  to  love  their  children  too  much.     Jacob  was 


292  SERMON     XXIII. 

too  fond  of  Joseph  and  Benjamin.  David  was  too  fond  of 
Absalom.  Aaron  and  Eli  were  too  fond  of  their  sons.  And  . 
parents  in  general  are  too  fond  of  their  children.  And  some- 
times they  are  partial  in  their  affections,  and  dote  upon  some 
son  or  daughter,  who  has  the  more  promising  appearance  or 
talents.  Now,  God  knows  the  feelings  of  parents  better  than 
they  do  themselves,  and  there  is  reason  to  think  that  he  often 
takes  away  some  of  their  darlings,  to  teach  them  to  moderate 
their  affections  towards  them  that  survive.  They  never  know 
how  much  they  value  their  children,  until  some  of  them  are 
removed  from  them  by  the  heavy  stroke  of  death.  Then  they 
have  an  opportunity  to  know  where  they  have  been  leaning, 
and  upon  what  they  have  been  doting.  And  it  is  not  uncom- 
mon, perhaps,  for  parents,  after  having  been  bereaved  of  a 
darling  child,  to  feel  quite  differently  towards  their  rising  family, 
and  to  place  much  less  dependence  upon  them,  than  they  did 
before.  They  see  their  folly  and  error,  in  fixing  their  hearts 
and  placing  their  dependence  upon  such  frail  and  fading  flow- 
ers. It  is  certain,  however,  that  the  death  of  little  children  is 
directly  suited  to  moderate  their  undue  affections  towards  their 
rising  families,  and  dispose  them  to  hold  themselves  in  constant 
readiness  to  resign  their  children  into  the  hands  of  God,  when- 
ever he  shall  call  for  them. 

5.  God  may  intend  by  the  death  of  children,  to  prevent 
parents  from  being  too  much  engaged  to  provide  for  them  in 
this  life.  Their  great  fondness  for  them  often  creates  a  worldly 
spirit,  and  an  anxiety  to  lay  up  for  them  rich  and  large  posses- 
sions. They  are  ready  to  think  that  they  cannot  do  too  much 
for  them.  They  give  themselves  no  rest,  but  employ  their  time 
and  exhaust  their  strength  and  expose  their  own  lives,  for  the 
sake  of  putting  their  children  into  the  most  easy  and  flourish- 
ing situation.  Whether  they  have  larger  or  smaller  families, 
or  only  one  dear  child,  they  are  equally  solicitous  to  amass  a 
large  portion  of  worldly  wealth  for  those  whom  they  expect  to 
leave  behind,  but  who  may  go  before  them  into  eternity.  To 
prevent  or  restrain  parents  from  indulging  this  sinful  spirit,  God 
often  removes  the  objects  which  are  the  occasion  of  their  undue 
regard  and  exertions.  In  how  many  instances  has  God  treated 
the  rich  and  the  poor  in  this  manner !  And  in  how  many 
instances  has  such  a  sore  dispensation  of  providence  appa- 
rently answered  the  desirable  and  designed  effect !  How  many 
parents,  by  losing  their  children,  have  lost  their  unhallowed 
zeal  and  engagedness  in  the  pursuit  of  worldly  objects!  By 
this  means,  they  have  been  brought  to  view  the  world  in  a  true 
light,  as  vain,  for  themselves  and  for  theirs.  The  means,  in  this 
case,  are  properly  adapted  to  the  end,  and  the  end  entirely  jus- 


DEATH      IN     E  A  R  L  Y     LIFE.  293 

tines  the  means.  Those  who  are  teachable  under  such  dispen- 
sations, will  acknowledge  the  wisdom  and  goodness  of  God 
in  using  such  painful  means,  to  teach  them  a  lesson  which 
nothing  else  could  teach  them. 

6.  God  may  bereave  parents  of  some  of  their  children,  on 
purpose  to  teach  them  to  do  their  duty  to  the  rest.  So  long  as 
parents  have  high  expectations  of  their  children's  living,  they 
are  apt  to  neglect  to  prepare  them  for  dying ;  but  when  God 
takes  away  one  or  more  of  their  children,  by  an  early  death, 
then  they  can  hardly  fail  to  realize  that  they  are  all  mortal,  and 
may  be  called  out  of  time  into  eternity  before  they  are  prepared 
for  the  solemn  and  interesting  event ;  which  makes  them  feel, 
that  it  is  of  more  importance  to  prepare  their  children  for  dying 
than  for  living.  The  duty  of  parents  to  give  their  children  a 
pious  and  religious  education  is  one  of  the  greatest  duties  that 
is  ever  devolved  upon  them;  and  yet  it  is  a  duty  which,  above 
all  others,  they  are  in  most  danger  of  neglecting.  God,  there- 
fore, often  finds  it  necessary  to  teach  them  this  duty  by  the 
bereaving  and  correcting  i'od  of  his  wrath.  He  causes  them  to 
know  by  experience,  that  it  is  an  evil  and  bitter  thing  to  them- 
selves, as  well  as  to  their  children,  to  neglect  the  duty  which 
he  has  expressly  enjoined  upon  them,  to  bring  up  their  children 
in  the  nurture  and  admonition  of  the  Lord.  When  he  calls 
their  children  out  of  time  into  eternity,  where  they  may  be 
happy  or  wretched  beyond  conception,  they  are  constrained  to 
follow  them  in  their  thoughts,  and  with  all  their  tender  feelings, 
where  they  are  gone,  and  to  mourn  or  rejoice  according  to  their 
hopes  or  fears  of  their,  eternal  state.  This  is  calculated  to 
awaken  all  their  parental  feelings,  and  give  them  a  proper 
direction  towards  their  spared  children ;  and  to  excite  them  to 
take  a  proper  care  of  the  young  and  immortal  souls  confided 
to  their  trust.  We  have  reason  to  believe,  therefore,  that  when 
God  bereaves  parents  of  some  of  their  children,  and  spares 
others,  that  it  is  one  purpose  of  his,  to  admonish  them  of  the 
great  duty  of  devoting  their  children  to  and  of  bringing  them 
up  for  himself.     He  takes  away  one  to  save  another. 

7.  God  may  bereave  pious  parents  of  their  young  and  ten- 
der offspring,  in  order  to  try  and  purify  their  hearts.  This 
seems  to  have  been  the  primary  purpose  of  God,  in  taking 
away  for  a  time  the  child  of  the  Shunammites.  Every  circum- 
stance was  directly  suited  to  try  the  hearts  of  those  professed 
friends  of  God.  They  were  not  fond  of  the  world.  They 
were  amiable  and  exemplary  persons,  and  much  engaged  in 
religion,  and  warmly  attached  to  its  friends.  But  it  is  proba- 
ble that  they  idolized  their  only  child.  Accordingly  God 
meant  to  take  away  their  idol,  try  their  sincerity,  and  recall 


294  SERMON     X  X  I  I  1  . 

their  supreme  affections  to  himself.  It  was  very  ungrateful  in 
them  to  love  the  gift  more  than  the  giver ;  to  give  that  place  in 
their  affections  to  their  child,  which  God  once  filled,  and  ought 
always  to  have  filled.  It  was  no  less  kind  than  wise  in  God, 
to  give  them  a  fair  opportunity  of  exercising  and  manifesting 
unfeigned  submission  and  supreme  affection  to  himself,  under 
a  clear  view  of  his  awful  and  amiable  sovereignty.  God 
treated  Job  in  the  same  manner,  for  the  same  purpose  of  try- 
ing his  faith,  and  love,  and  submission,  and  of  teaching  the 
world  that  all  real  saints  love  him  better  than  sons  or  daughters, 
or  any  earthly  enjoyments.  And  we  may  well  suppose,  that 
when  God  bereaves  pious  parents  of  their  children,  he  means 
to  try  their  hearts,  and  give  them  an  opportunity  of  displaying 
before  the  eyes  of  the  world  the  beauties  of  holiness.  I  may 
add, 

8.  That  another  reason  why  God  sometimes  bereaves  pa- 
rents of  their  little  children,  is  because  he  intends  to  make 
their  bereavement  the  means  of  their  own  conversion.  Such 
sensible  and  severe  strokes  of  Providence  have  led  thoughtless, 
careless,  and  prayerless  parents,  to  attend  to  the  things  of  their 
everlasting  peace.  And  if  we  may  rely  on  the  account  that 
parents  often  give  of  their  conversion,  we  may  conclude  that 
God  does,  in  a  great  many  instances,  make  use  of  the  death  of 
children,  to  convert  their  unconverted  parents.  Those  who 
make  a  profession  of  religion,  frequently  ascribe  their  first 
serious  impressions  to  the  afflictive  and  bereaving  hand  of 
God  in  taking  away  from  their  hearts  and  arms  the  dearest 
objects  of  their  affections.  Those  who  come  upon  the  stage 
of  life  with  high  hopes  of  worldly  prosperity,  stand  in  pecu- 
liar need  of  being  taught  its  vanity.  And  to  bear  the  yoke  in 
their  youth,  by  the  loss  of  children,  is  adapted  in  a  peculiar 
manner  to  blast  their  hopes,  and  turn  their  attention  from  the 
world  to  God,  and  to  prepare  them  to  meet  God  in  all  the 
future  dispensations  of  his  providence.  It  is  therefore  one  of 
his  gracious  purposes,  in  bereaving  young  parents  of  their 
young  children,  to  prepare  them  to  embrace  the  gospel,  and 
to  devote  themselves  and  their  children  to  him,  without  the 
least  reserve. 

IMPROVEMENT. 

1.  If  so  great  a  proportion  of  mankind  die  in  childhood  and 
youth,  as  has  been  stated,  then  all  adult  persons  have  great 
reason  of  gratitude  for  the  preservation  of  life.  It  is  because 
they  have  obtained  help  from  God,  that  they  continue  unto 
this  day  among  the  living.     Those  who  have  arrived  to  the 


DEATH     IN     EARLY     LIFE.  295 

age  of  twenty-one,  have  lived  to  bury  almost  half  of  mankind  ; 
and  among  others  they  have  buried  fathers  and  mothers,  broth- 
ers and  sisters,  and  some  of  their  nearest  and  dearest  connec- 
tions. Those  who  have  arrived  to  the  age  of  forty-five,  have 
buried  nearly  three  quarters  of  mankind;  those  who  have 
reached  seventy  years,  have  buried  more  than  three  quarters  of 
their  contemporaries ;  and  those  whose  lives  have  been  pro- 
tracted to  eighty  or  ninety  years,  can  scarcely  find  a  contempo- 
rary in  the  world.  This  last  class  of  the  superannuated  are  a 
wonder  to  many,  and  especially  to  themselves.  When  they 
look  back,  and  recollect  how  many  different  scenes  they  have 
passed  through,  how  many  dangers,  accidents  and  diseases 
they  have  escaped,  and  how  many  mercies  have  followed  them 
all  their  days,  they  have  abundant  reason  to  say,  with  the 
warmest  gratitude,  "  It  is  of  the  Lord's  mercies  that  we  are 
not  consumed ! "  Of  all  men  in  the  world,  some  of  the 
aged,  perhaps,  have  the  most  reason  to  bless  God  for  his 
sparing  and  distinguishing  goodness.  But  innumerable  others 
are  under  the  same  kind,  though  not  the  same  degree  of  obli- 
gation to  gratitude  and  praise,  to  the  Former  of  their  bodies 
and  the  Father  of  their  spirits,  for  carrying  them  in  the  arms 
of  his  providence,  and  preserving  their  lives  so  long  in  this 
dying  world.  The  man  of  seventy,  the  man  of  forty-five,  and 
the  man  of  twenty-one,  can  ascribe  it  to  nothing  but  the  mere 
unmerited  mercy  of  God,  that  he  has  survived  so  many  that 
have  fallen  on  his  right  hand  and  left.  How  many  aged  has 
he  followed  to  the  grave,  and  how  many  infants,  children  and 
youths  has  he  seen  laid  in  the  dust !  By  all  the  deaths  you 
have  seen,  and  by  all  the  visible  dangers  you  have  escaped, 
God  has  been  telling  you,  in  a  manner  more  impressive  than 
words,  that  you  are  born  to  die,  that  the  grave  is  your  house, 
and  eternity  your  long  home ;  and  can  it  be  that  it  is  still  your 
inward  thought  that  your  houses  and  your  lives  shall  con- 
tinue for  ever,  and  that  you  shall  never  see  corruption  ?  Can 
any  justify  it  to  themselves,  that  when  they  have  eyes,  they 
will  not  see  ;  that  when  they  have  ears  to  hear,  they  will  not 
hear ;  and  that  when  they  have  eternal  interests  at  stake,  they 
will  not  feel  ?  Among  all  the  creatures  of  God,  mankind,  in 
this  dying  world  and  probationary  state,  are  in  the  most  dan- 
gerous condition.  Here  it  depends  on  their  choice,  whether 
they  shall  gain  eternal  good,  or  lose  eternal  good,  or  suffer 
eternal  misery.  And  the  day  of  death,  which  may  come  sud- 
denly and  unexpectedly,  will  convey  them  to  the  mansions  of 
heaven,  or  to  the  regions  of  darkness  and  despair.  It  infinitely 
concerns  them  to  prepare  for  death  and  eternity  before  they 
close  their  eyes  upon  this  world,  and  open  them  in  that  world 


296  SERMON     XXIII. 

from  whence  they  shall  never  return.     "  He  that  hath  ears  to 
hear,  let  him  hear." 

2.  If  God  so  often  takes  away  infants  and  little  children 
by  death,  then  those  parents  have  peculiar  reason  for  gratitude 
to  God,  who  have  never  suffered  a  single  breach  in  their  young 
and  rising  families.  There  are  some  such  highly  favored 
parents,  who  have  never  been  called  to  see  any  of  their  dear 
children  in  the  agonies  of  death  ;  but  have  the  great  and  sin- 
gular satisfaction  to  see  them  living  and  flourishing,  like  olive 
plants,  around  their  table.  A  family  of  children  may  be  an 
increasing  source  of  happiness  to  parents  while  they  live,  when 
they  die,  and  after  they  are  dead ;  but  houses  and  lands,  and 
all  other  worldly  enjoyments,  are  continually  fading  and  di- 
minishing by  the  ravages  of  time,  and  become  useless  at 
death.  Children  may  be  growing  into  usefulness  and  im- 
portance after  their  parents  are  laid  in  the  dust,  who  may 
anticipate  the  good  they  may  do  and  enjoy,  before  they  meet 
them  in  eternity.  It  is,  therefore,  an  unspeakable  favor  to  pa- 
rents, that  their  children  are  spared,  and  may  live  to  be  a  con- 
tinued and  increasing  comfort  to  them,  both  before  and  after 
they  leave  the  world.  But  how  many  parents  are  ungrateful 
to  God  for  the  peculiar  favor  of  sparing  the  lives  of  their  chil- 
dren. They  neither  give  them  to  God,  nor  are  willing  that 
they  should  give  themselves  to  God.  They  wish  to  see  them 
live,  and  grow  rich  and  great  in  the  world,  instead  of  renoun- 
cing the  world  and  the  things  of  the  world,  and  serving  God 
and  their  generation,  and  preparing  for  a  happy  death  and  a 
blessed  immortality  beyond  the  grave.  As  children  may  be 
the  greatest  source  of  earthly  comfort  to  parents,  so  they  may 
be  the  greatest  source  of  sorrow  and  grief  to  parents,  both  in 
time  and  eternity.  It  depends,  in  a  great  measure,  upon  pa- 
rents themselves,  whether  the  spared  lives  of  their  children 
shall  prove  a  source  of  joy  or  sorrow  to  them  before  and  after 
their  own  death.  If  they  would  consult  their  own  and  their 
children's  temporal  and  spiritual  good,  let  them  do  their  duty 
to  their  children,  that  they  may  do  their  duty  to  them,  and  to 
God.  The  goodness  of  God  calls  upon  them,  in  the  most 
endearing  manner,  to  instruct,  correct,  and  restrain  their  chil- 
dren early  and  properly.  If  they  neglect  this  important  duty, 
they' have  reason  to  fear  that  God  will  either  take  them  out  of 
their  hands,  or  preserve  them  as  a  rod  to  chastise  them  for 
their  criminal  ingratitude  and  negligence. 

3.  If  God  so  often  and  so  early  takes  away  children  from 
their  parents,  then  it  is  of  very  serious  importance  that  parents 
should  be  truly  religious.  Graceless  parents  are  unfit  to  do 
their  duty  to  their  children  while  they  live,  and  equally  unfit  to 


DEATH      IN     EARLY     LIFE.  297 

do  their  duty  to  God,  when  he  takes  them  away.  As  soon  as 
any  become  parents,  the  lives  and  souls  of  their  children  are 
committed  to  their  trust.  Their  natural  affections  generally 
induce  them  to  take  care  of  their  lives  and  health,  whether  they 
are  religious  or  irreligious.  But  if  they  have  no  true  love  to 
God,  they  will  have  no  true  love  to  the  souls  of  their  children, 
and  of  course  will  neither  give  them  to  God,  nor  instruct  them 
in  duty,  nor  restrain  them  from  walking  in  the  ways  of  their 
heart,  and  in  the  sight  of  their  eyes.  It  is  of  the  most  solemn 
consequence,  therefore,  that  parents  should  give  their  hearts  to 
God  and  their  children  to  him.  For  without  vital  piety  they 
are  unprepared  to  glorify  God,  if  he  should  bereave  them  of  their 
children,  by  true  submission  to  his  correcting  hand.  Or  if  he 
should  spare  the  lives  of  their  children,  they  are  totally  disqual- 
ified to  discharge  the  important  and  self-denying  duties  they 
owe  to  them,  as  well  as  to  themselves.  It  is  a  melancholy 
consideration,  that  there  are  so  many  parents  who  are  living 
without  religion  in  their  hearts,  and  without  the  practice  of  it  in 
their  families,  and  totally  neglect  to  prepare  themselves  and 
their  children  for  living  or  dying.  Though  they  wish  to  shut 
God  out  of  their  hearts  and  out  of  their  houses,  yet  he  can  send 
death  into  their  windows,  to  strip  them  of  the  dear  objects  of 
their  affections,  and  blast  all  their  earthly  hopes  and  prospects ; 
and  what  ground  have  they  to  expect  that  they  shall  escape  the 
marks  of  his  just  displeasure  ?  He  can  cause  either  prosperity 
or  adversity  to  destroy  both  them  and  their  children.  Evil 
pursueth  sinners,  and  will  certainly  sooner  or  later  overtake 
them,  unless  they  repent  and  reform.  And  is  it  not  high  time 
that  there  should  be  a  thorough  reformation  in  irreligious  fam- 
ilies  ?  How  numerous  are  such  families  at  present !  And  how 
rapidly  are  they  multiplying!  What  reason  is  there  to  hope 
that  children  will  be  reformed,  if  their  parents  are  not  ?  What 
reason  is  there  to  expect  that  children  will  read  the  Bible,  if 
their  parents  neglect  it;  or  that  children  will  pray,  if  their 
parents  neglect  it ;  or  that  children  will  attend  public  worship, 
if  their  parents  neglect  it;  or  that  children  will  keep  the  Sab- 
bath, if  their  parents  neglect  it ;  or  that  children  will  reverence 
the  name  of  God,  if  their  parents  profane  it ;  or  that  children 
will  avoid  any  evil  courses  which  their  parents  pursue  ?  How 
great,  then,  is  the  necessity  and  importance  of  younger  parents 
especially,  becoming  pious,  and  walking  within  their  houses 
with  a  perfect  and  upright  heart,  and  giving  their  children  a 
pious  education !  They  are  continually  liable  to  mortal  dis- 
eases and  fatal  accidents.  Can  you  neglect,  to  pray  for  them  ? 
You  do  neglect  to  pray  for  them,  so  long  as  you  neglect  to  pray 
for  yourselves.  Your  neglect  of  your  own  souls  is  alarming. 
vol.  in.  38 


298  SERMON      XXIII. 

It  presages  your  own  ruin,  and  the  ruin  of   generations  yet  to 
come. 

4.  If  God  may  answer  many  wise  and  benevolent  purposes 
by  the  death  of  little  children,  then  those  who  are  lamenting 
the  sudden  and  surprising  death  of  their  lovely  and  only 
child,*  ought  to  be  cordially  submissive  to  the  bereaving  and 
afflictive  hand  of  God.  They  have  no  ground  to  complain 
that  there  is  no  sorrow  like  unto  their  sorrow,  for  death  has 
reigned  over  little  children  from  Adam  to  Moses,  and  from 
Moses  to  this  day.  Millions  of  parents  in  every  age  have 
been  called  to  suffer  the  loss  of  their  young  and  tender  off- 
spring, and  every  day  and  every  where  the  hearts  of  parents 
are  bleeding  under  the  bereaving  hand  of  God.  How  often 
have  parents  been  called  to  see  their  dear  little  ones  struck 
dead  by  lightning ;  or  drowned  in  deep  waters ;  or  consumed 
to  ashes  in  a  burning  house ;  or  scorched  to  death  by  acciden- 
tal and  inextinguishable  flames!  All  these  are  awful  and 
heart-affecting  circumstances  of  death ;  but  at  the  same  time 
they  signally  display  the  holy  and  sovereign  hand  of  God.  It 
highly  becomes  the  present  mourners  to  say  to  God  as  David 
did,  "  I  was  dumb  and  opened  not  my  mouth,  because  thou 
didst  it."  He  who  gave  them  their  child,  had  a  right  to  take 
her  away  at  what  time  and  in  what  manner  he  pleased.  The 
Judge  of  all  the  earth  has  done  right,  and  it  only  remains  for 
them  to  feel  and  conduct  right,  and  all  will  be  well.  They 
have  no  ground  to  murmur,  when  God  has  had  so  many  rea- 
sons to  afflict  them,  and  can  answer  so  many  valuable  purposes 
by  it.  He  may  convince  them  of  their  ingratitude  for  preserv- 
ing their  own  lives  so  long,  and  for  the  gift  of  the  child  he  has 
taken  from  them.  He  may  convince  them  of  their  neglect  of 
giving  up  themselves  and  their  child  to  him.  He  may  teach 
them  their  own  frailty  and  mortality,  and  lead  them  to  cordial 
submission  to  his  amiable  and  awful  sovereignty  in  the  dispen- 
sations of  providence  and  grace.  He  may  prepare  them,  by 
bearing  the  yoke  in  the  morning  of  life,  for  all  future  duties, 
trials,  and  events.  And  if  he  should  teach  them  all  these  im- 
portant lessons  of  instruction,  they  will  have  reason  and  be 
disposed  to  say,  that  it  has  been  good  for  them  to  have  been 
bereaved  and  sorely  afflicted.  If  their  hearts  are  tender  and 
teachable,  they  will  certainly  find  peculiar  benefit  from  their 
present  heavy  trials ;  but  if  they  refuse  submission,  and  conse- 
quently refuse  to  be  comforted,  they  will  add  weight  to  their 
affliction,  and  give  it  a  tendency  to  harden,  stupify,  and  destroy. 
Their  situation  calls  for  immediate  attention  and  submission  on 

*  A  child  of  Mr.  Seneca  Hill. 


DEATH     IN     EARLY     LIFE.  299 

their  part,  and  for  sympathy  and  compassion  on  the  part  of 
others. 

5.  This  subject  calls  upon  all  to  inquire  whether  the  bereave- 
ments and  afflictions  they  have  experienced  have  been  instruc- 
tive and  beneficial  to  them.  You  have  all  been  born  to 
trouble,  in  childhood,  youth,  and  riper  years,  and  you  are  ready 
to  imagine  you  have  had  your  proportion,  if  not  more  than 
your  proportion,  of  the  common  evils,  calamities,  and  troubles 
of  life.  The  serious  question  now  is,  what  instructions  and 
benefits  you  have  derived  from  them.  Have  they  taught  you 
to  give  your  hearts  and  lives  and  all  you  have  to  God  ?  Have 
they  taught  you  the  vanity  of  all  earthly  hopes  and  prospects, 
and  led  you  to  secure  the  one  thing  needful  ?  Have  they 
taught  you,  while  young,  to  love  and  obey  your  parents  ? 
Have  they  taught  you,  since  you  became  parents,  to  maintain 
the  spirit  and  the  forms  of  religion  ?  Have  they  taught  you  to 
do  your  duty  to  your  children,  to  give  them  up  to  and  bring 
them  up  for  God?  Have  they  taught  you  to  instruct,  to  cor- 
rect, and  to  restrain  your  children  from  every  evil  and  false 
way  ?  Have  they  taught  you  to  close  your  doors  on  the  Sab- 
bath, and  on  other  days,  against  all  corrupt  and  corrupting 
company  ?  Have  they  taught  you  to  attend,  and  to  cause  all 
under  your  care  and  influence  to  attend,  public  worship  ?  Have 
you  instructed,  and  given  opportunity  to  others  to  instruct, 
your  children  in  the  first  principles  of  the  oracles  of  God  ?  If 
your  bereavements  or  other  afflictions  have  taught  you  these 
things,  they  have  not  been  lost  upon  you,  but  have  been  very 
instructive  and  beneficial  to  you.  But  if  they  have  not 
instructed  you  in  respect  to  these  important  duties,  nor  disposed 
you  to  a  faithful  discharge  of  them,  you  have  been  very  dull 
and  inattentive  scholars  in  the  school  of  adversity,  and  have 
reason  to  fear,  that  those  whom  you  have  neglected  to  teach 
and  restrain  will  sooner  or  later  give  you  very  painful,  and  not 
very  profitable  instruction.  Stupidity  and  negligence  under 
the  afflictive  and  instructive  dispensations  of  Providence,  sel- 
dom fail  to  produce  visible  and  sorrowful  effects. 

6.  This  subject  now  calls  upon  all  to  prepare  for  death, 
You  have  heard  and  seen  that  this  is  a  dying  world,  and  that 
you  are  dying  creatures.  Death  is  continually  coming  to 
infants,  to  little  children,  to  youth,  and  to  all  persons  in  every 
stage  of  life.  Though  children  have  outlived  infancy,  yet  they 
have  not  outlived  mortality.  Though  youth  have  outlived  little 
children,  yet  they  have  not  outlived  mortality.  Though  young 
men  have  outlived  youth,  yet  they  have  not  outlived  mortality. 
Though  one  aged  person  has  outlived  another,  yet  the  oldest 
person  has   not  outlived    mortality.     Death  is  on   his  way  to 


300  SERMON     XXIII. 

meet  the  infant,  the  child,  the  youth,  the  young  man,  and  the 
old  man.  Which  of  these  persons,  in  the  different  stages  of 
life,  he  will  meet  first,  none  can  tell.  Who  then  has  a  right  to 
say  to  himself,  I  shall  not  be  the  first  ?  No  child  has  a  right 
to  say,  that  he  shall  live  to  youth.  No  youth  has  a  right  to  say, 
that  he  shall  live  to  manhood.  No  middle-aged  man  has  a 
right  to  say,  that  he  shall  live  to  old  age  ;  and  the  oldest  per- 
son has  no  right  to  say,  that  he  shall  not  be  the  first  to  meet 
death.  But  do  not  the  aged  often  reason  like  children,  that 
because  they  have  lived  so  long,  they  shall  live  longer ;  or  like 
youth,  that  because  they  have  lived  so  long,  they  shall  live 
longer ;  or  like  young  men,  that  because  they  have  lived  so 
long,  they  shall  live  longer  ?  This  is  a  fallacious  and  danger- 
ous way  of  thinking  and  reasoning  on  the  awful  subject  of 
death.  It  has  probably  ruined  the  souls  of  thousands.  Since 
the  grave  is  without  any  order,  and  death  may  be  as  near  to 
the  child  as  to  the  youth,  and  as  near  to  the  youth  as  to  the 
young  man,  and  as  near  to  the  young  man  as  to  the  old,  every 
one  ought  to  be  prepared  to  meet  death  first.  Should  the  ques- 
tion be  put  to  the  aged,  Are  you  ready  to  meet  death  first? 
what  would  you  say  ?  Were  the  question  put  to  the  young 
man,  Are  you  ready  to  meet  death  first?  what  would  you 
say  ?  Were  the  question  put  to  the  youth,  Are  you  ready  to 
meet  death  first?  what  would  you  say?  Or  were  the  ques- 
tion put  to  the  child,  Are  you  prepared  to  meet  death  first  ? 
he  would  in  the  simplicity  of  his  heart  say,  No.  And  he 
would  have  the  best  excuse  for  his  negligence.  The  mouth  of 
every  other  unprepared  person  would  be  stopped.  Will  you 
any  longer  live  a  self-condemned  life,  and  stand  exposed  to  a 
self-condemned  and  eternal  death  ?  You  have  no  excuse  for 
past  neglect,  and  no  just  ground  to  hope  for  the  farther  forbear- 
ance and  patience  of  God. 


SERMON   XXIV. 


RIGHT  CONDUCT  UNDER  THE  SMILES  AND  FROWNS 

OF  GOD. 

FUNERAL  OF  MRS.  LONG,  WIFE  OF  REV.  DAVID  LONG,  OF  MILFORD,  JULY  2,  1824. 


Thb  Lord  gave,  and  the  Lord  hath,  taken  away  ;  blessed  be  the  name 
of  the  Lord.  — Job,  i.  21. 

God  bereaved  and  afflicted'  Job  not  merely  for  his  own 
benefit,  but  for  the  general  benefit  of  mankind.  He  visited  him 
with  a  complication  of  the  heaviest  calamities  that  ever  fell  to 
the  lot  of  any  one  man.  Under  these  severe  afflictions  he  dis- 
covered a  keen  sensibility,  and  at  the  same  time  displayed  the 
most  cordial  and  unlimited  submission.  His  views  and  feelings 
under  his  extreme  sufferings  are  a  mirror,  in  which  all  the 
afflicted  may  clearly  see  how  they  ought  to  feel  and  act  under 
the  correcting  hand  of  God.  As  soon  as  he  knew  that  his  bitter 
cup  of  the  wormwood  and  the  gall  was  filled  up,  he  prostrated 
himself  before  his  heavenly  Father,  and  by  the  most  significant 
tokens,  expressed  a  tender,  filial,  submissive  spirit.  He  rent 
his  mantle,  and  shaved  his  head,  and  fell  down  upon  the 
ground,  and  worshipped,  and  said,  "  Naked  came  I  out  of  my 
mother's  womb,  and  naked  shall  I  return  thither :  the  Lord 
gave,  and  the  Lord  hath  taken  away ;  blessed  be  the  name  of 
the  Lord."  These  words,  without  any  comment,  suggest  this 
serious  truth  for  our  present  consideration : 

That  it  becomes  men  both  to  acknowledge  and  to  bless  God, 
under  the  smiles  and  frowns  of  providence. 

I  shall  first  show,  that  it  becomes  men  to  acknowledge  God 
under  the  smiles  and  frowns  of  providence  ;  and  then  show  that 
it  becomes  them  to  bless  him  under  both. 


302  SERMON     XXIV. 

I.  We  are  to  consider,  that  men  ought  to  acknowledge  God 
under  the  smiles  and  frowns  of  providence. 

God  is  the  creator,  preserver,  and  governor  of  all  things.  He 
rules  in  the  kingdoms  of  nature,  providence,  and  grace.  He 
causes  all  the  revolutions  of  the  sun,  moon,  and  stars,  and  all 
the  motions  and  changes  which  take  place  in  the  earth.  He 
controls  all  the  views,  purposes,  and  actions  of  men.  No  good 
nor  evil  can  come  to  them,  but  under  his  direction,  and  by 
virtue  of  his  influence.  "  Every  good  gift  and  every  perfect 
gift  is  from  above,  and  cometh  down  from  the  Father  of  lights, 
with  whom  is  no  variableness,  neither  shadow  of  turning." 
Neither  doth  affliction  come  forth  of  the  dust,  nor  doth  trou- 
ble spring  out  of  the  ground.  "  Is  there  evil  in  the  city,  saith 
the  prophet,  and  the  Lord  hath  not  done  it?"  Yea,  God 
himself  claims  the  prerogative  of  sending  good  and  evil  upon 
mankind,  according  to  his  own  sovereign  pleasure.  "  I  am  the 
Lord,  and  there  is  none  else.  I  form  the  light,  and  create  dark- 
ness :  I  make  peace,  and  create  evil.  I  the  Lord  do  all  these 
things."  God  always  sends  good  and  evil  according  to  his 
original  purpose  and  appointment.  And  for  this  reason  he 
says  to  the  afflicted,  "  Hear  ye  the  rod,  and  who  hath  appointed 
it."  Since  God  guides  all  the  wheels  of  providence,  and  gov- 
erns all  secondary  causes,  all  good  and  evil  are  to  be  traced  up 
to  his  holy,  wise,  powerful,  righteous  and  sovereign  hand.  He 
is  to  be  acknowledged  as  the  dispenser  of  all  the  good  and  evil 
which  mankind  experience  through  all  the  stages  and  vicissi- 
tudes of  life.  Neither  mercies  nor  afflictions  come  to  them  by 
chance,  but  are  sent  by  God,  who  has  a  right  to  give,  or  deny, 
or  take  away,  as  seemeth  good  in  his  sight.  Accordingly,  good 
men  have  always  looked  through  secondary  causes  in  the 
dispensations  of  providence,  and  ascribed  the  good  they  en- 
joyed, and  the  evils  they  suffered,  to  the  hand  and  heart  of  God. 
Though  Job  knew  that  his  great  prosperity  had  been  in  a 
measure  owing  to  his  own  care,  activity,  and  diligence,  and  to 
the  labor  and  pains  of  his  servants,  and  to  the  aid  and  assist- 
ance of  his  fellow  men,  yet  he  acknowledges  that  God  made 
him  rich,  and  gave  him  all  the  good  things  he  had  enjoyed. 
And  though  he  knew  that  Satan  and  wicked  men  had  been  con- 
cerned in  slaying  his  flocks,  and  herds,  and  servants,  yet  he 
ascribes  all  his  calamities  to  the  agency  of  the  first  and 
supreme  Cause  of  all  things.  He  says,  without  a  single  ex- 
ception, "  The  Lord  gave,  and  the  Lord  hath  taken  away." 
And  again  he  says,  with  peculiar  sensibility  and  tenderness, 
"  Have  pity,  have  pity  upon  me,  O  ye  my  friends,  for  the  hand 
of  God  hath  touched  me."  Joseph,  in  reviewing  both  the 
adversity  and  prosperity  which  he  had  experienced  through  the 


RIGHT     CONDUCT      UNDER     G  O  D  '  S     DEALINGS.       303 

astonishing  scenes  he  had  passed,  ascribes  them  all  to  the  over- 
ruling hand  of  God.  He  sent  me  before  you,  says  he  to  his 
brethren,  to  preserve  life,  and  has  made  me  ruler  over  all  the 
land  of  Egypt.  Thus  it  becomes  all  men  to  acknowledge  God 
in  all  the  good  and  evil  they  experience,  whether  he  gives, 
denies,  or  takes  away,  with  or  without  the  instrumentality  of 
second  causes.  For  God  is  as  really  and  constantly  concerned 
in  ordering  the  circumstances  and  condition  of  one  person  as 
another.  And  it  can  be  owing  to  nothing  but  criminal  stupid- 
ity, or  infidelity,  that  any  overlook  the  hand  of  God  in  what 
they  suffer,  or  enjoy.  The  prophet  reproves  Belshazzar  for  his 
disregard  to  the  care,  protection,  and  goodness  of  his  Creator. 
"  The  God  in  whose  hand  thy  breath  is,  and  whose  are  all  thy 
ways,  hast  thou  not  glorified."  Whether  men  are  rich  or  poor ; 
whether  they  are  prosperous  or  unprosperous ;  whether  they 
are  in  health  or  sickness ;  whether  their  friends,  relatives  and 
connections  are  spared  or  taken  away;  they  ought  to  acknowl- 
edge the  hand  of  God  in  all  his  dispensations  towards  them. 
And  this  acknowledgment  implies  something  more  than  a  mere 
speculative  belief  that  all  the  good  and  evil  that  falls  to  their 
lot  comes  through  the  overruling  hand  of  God.  Multitudes 
are  willing  to  say  in  words,  and  they  believe  what  they  say, 
that  God  governs  the  world,  and  directs  all  events,  prosperous 
and  adverse ;  and  yet  neither  realize  nor  love  this  most  inter- 
esting truth.  They  feel  and  act,  rejoice  or  mourn,  hope  or  fear, 
as  though  God  were  not  in  all  their  thoughts.  But  Job  real- 
ized and  approved  of  the  divine  agency  under  his  afflictions. 
He  felt  and  enjoyed  this  consoling  and  humiliating  truth.  He 
said,  "  Shall  we  receive  good  at  the  hand  of  God,  and  shall  we 
not  receive  evil?"  And  again  he  said,  "  Though  he  slay  me, 
yet  will  I  trust  in  him."  He  felt  himself  to  be  in  the  hand  of 
God,  as  the  clay  is  in  the  hand  of  the  potter.  And  thus  it 
becomes  all  men  to  acknowledge  with  deep  sensibility,  that  it 
is  God  who  gives  or  takes  away  their  comforts  and  enjoyments, 
and  who  raises  them  up,  or  casts  them  down,  by  his  holy  and 
sovereign  hand.     Nor  is  this  all.     For, 

II.  They  ought  to  bless  as  well  as  acknowledge  God,  under 
both  the  smiles  and  frowns  of  providence.  Job  acknowledged 
that  God  had  given  and  taken  away,  and  then  adds  what  was 
still  more  important,  "  Blessed  be  the  name  of  the  Lord."  He 
blessed  God  in  taking  away,  as  well  as  in  granting  divine 
favors,  though  the  taking  away  was  extremely  painful  and  dis- 
tressing. And  in  this  it  is  said,  "  he  sinned  not,"  but  felt  and 
conducted  perfectly  right.  He  ought  to  have  blessed  God 
under  both  the  smiles  and  frowns  of  providence.     And  what 


304  SERMON     XXIV. 

was  his  duty  in  his  situation,  is  the  duty  of  the  bereaved  and 
afflicted,  in  all  other  similar  cases.     For, 

1.  God  never  takes  away  any  favors  from  mankind  but.  what 
he  meant  to  take  away  when  he  gave  them.  It  is  true,  he  does  not 
inform  the  subjects  of  his  mercies  how  long  he  intends  to  con- 
tinue, or  how  soon  he  intends  to  take  away  his  favors ;  but  he 
always  determines  in  his  own  mind,  before  he  bestows  any 
blessing,  how  long  that  blessing  shall  continue,  and  whether  it 
shall  or  shall  not  be  removed  during  life.  As  he  always  has 
some  purpose  to  answer  by  every  good  gift,  so  when  that  good 
gift  has  answered  the  purpose  for  which  it  was  given,  he  takes 
it  away,  and  not  before.  So  that  he  acts  from  the  same 
benevolent  motive  in  taking  away,  as  in  bestowing  favors. 
Could  we  see  his  motives  in  giving,  we  could  see  his  motives 
in  taking  away ;  and  of  course  could  see  the  same  goodness  in 
taking  away,  as  in  giving.  He  never  bestows  the  least  favor 
upon  any  individual  of  the  human  race,  without  weighing  the 
consequences  of  giving,  nor,  if  he  means  to  take  it  away,  with- 
out weighing  the  consequences  of  taking  it  away.  He  always 
gives  and  takes  away  after  the  counsel  of  his  own  will,  or  his 
original  designs,  which  like  himself,  are  perfectly  holy,  just  and 
good.  If  mankind  have  reason  to  bless  God  for  giving,  in  any 
instance,  they  have  the  same  reason  to  bless  him  for  taking 
away  what  he  has  given.  This  is  always  true  in  respect  to 
God,  though  not  always  true  in  respect  to  men.  They  may 
have  better  motives  in  giving,  than  in  taking  away.  They  may 
give  in  kindness,  but  take  away  in  unkindness.  But  the  kind 
Parent  of  the  universe  never  treats  his  creatures  so.  He  gives 
and  takes  away  from  precisely  the  same  benevolent  motives. 
And  this  is  a  good  reason  why  mankind  should  bless  God 
under  both  the  smiles  and  frowns  of  providence. 

2.  It  becomes  men  to  bless  God  in  taking  away,  as  well  as 
in  giving  peculiar  favors,  because  the  favors  he  continues  are 
generally  more  numerous  and  more  important  than  those  he 
removes.  Life  itself  is  paramount  to  all  other  earthly  favors  ; 
for  were  they  all  taken  away  but  that,  that  alone  would  over- 
balance all  the  losses  and  bereavements  that  could  be  sus- 
tained. Hence  the  prophet  demands,  "  Wherefore  should  a 
living  man  complain  ?  "  But  God  generally  spares  far  more 
than  he  takes  away,  and  mixes  innumerable  mercies  with  his 
judgments.  The  mercies  he  bestows  and  continues  are  clear 
manifestations  of  his  kindness  to  the  afflicted,  and  demon- 
strate that  he  does  not  willingly  afflict  or  grieve  them.  If  he 
meant  to  treat  them  unkindly,  he  would  strip  them  of  all  their 
comforts  and  enjoyments.  But  his  mercy  always  rejoices 
against  judgment,  which  ought  to  convince  them  that  he  is 


RIGHT     CONDUCT     UNDER     GOD'S     DEALINGS.       305 

more  ready  to  give,  than  to  take  away.  This  ought  to  fill 
their  hearts  with  gratitude,  and  cause  them  to  bless  the  Lord 
at  all  times.  For  they  always  have  reason  to  feel  and  say, 
"  It  is  of  the  Lord's  mercies  that  we  are  not  consumed,  be- 
cause his  compassions  fail  not." 

3.  The  afflicted  always  know  that  whatever  personal  evils 
God  brings  upon  them,  he  constantly  seeks  the  general  good 
of  the  universe  ;  and  that  all  the  sufferings  they  endure  are 
calculated  and  designed  to  answer  that  wise  and  benevolent 
purpose.  All  personal  evils  and  calamities  are  intended  and 
suited  to  promote  the  general  good,  whether  they  do  or  do  not 
promote  the  private  personal  good  of  the  sufferers.  Job's 
calamities,  which  were  designed  for  his  good,  were  no  less 
designed  for  the  benefit  of  thousands  in  all  future  ages.  They 
have  been,  are  now,  and  will  be  instructive  and  consoling  to 
multitudes,  who  have  heard  and  will  hear  of  his  sufferings 
and  patience.  Abraham's  trial  was  designed  not  only  for  his 
good,  but  for  the  good  of  the  children  of  Abraham  from  gen- 
eration to  generation,  even  to  the  end  of  time.  The  series  of 
calamities  inflicted  on  the  murmuring  Israelites  have  answered 
and  will  answer  important  purposes  to  the  world  in  general, 
from  age  to  age.  God  makes  use  of  individuals  to  teach  and 
to  warn  the  world,  by  their  conduct  under  his  chastising  hand. 
And  the  afflicted  may  always  remember,  whether  they  do  or 
shall  receive  benefit  from  their  own  afflictions,  the  world  cer- 
tainly will.  God  is  aiming  at  a  good  end  in  afflicting  them, 
and  this  end  he  will  certainly  accomplish,  whatever  becomes 
of  them.  And  ought  they  not  to  bless  him,  for  seeking  an 
end  which  is  superior  to  their  personal  good,  whether  that  be 
secured  or  lost,  by  his  smiles  or  frowns  upon  them  ?  The 
consideration  that  God  is  constantly  and  ultimately  pursuing 
the  highest  happiness  of  the  whole  intelligent  creation  is  a 
weighty  reason  for  blessing  and  praising  him  in  the  darkest 
seasons,  and  under  the  heaviest  public  or  private  calamities. 
The  primitive  christians  esteemed  it  a  privilege  to  be  counted 
worthy  to  suffer  for  the  cause  of  Christ,  and  the  benefit  of  the 
world.  And  why  should  not  men  now  consider  it  a  privilege 
to  suffer  for  the  good  of  the  world  ?  When  God  afflicts  or 
bereaves,  he  implicitly  says  to  the  afflicted  and  bereaved,  do 
you  now  teach  your  fellow  men  how  to  feel  and  conduct  under 
the  evils  and  calamities  of  life.  Be  an  example  of  suffering 
affliction,  and  improve  the  opportunities  I  give  you  to  promote 
the  best  interests  of  mankind,  which  is  my  supreme  aim  in 
laying  my  heavy  hand  on  you. 

4.  The  afflicted  and  bereaved  have  often  reason  to  bless  God, 
because  the  evils  they  are  suffering  are  so  much  lighter  than 

vol.  in.  39 


306  SERMON     XXIV. 

those  that  many  others  have  suffered,  and  are  suffering.  They 
are  apt  to  think  and  say,  there  is  no  sorrow  like  unto  our  sor- 
row. Let  them  only  look  into  the  Bible,  and  read  the  history 
of  God's  conduct  towards  nations  and  individuals,  and  they 
will  see  reason  to  believe  that  their  own  trials,  and  afflictions, 
and  bereavements,  are  light  indeed,  when  compared  with  those 
recorded  in  the  eleventh  of  Hebrews,  and  in  other  parts  of  scrip- 
ture. Or  let  them  look  around  them,  and  they  can  hardly  fail 
to  find  one  and  another  pressed  down  with  heavier  burdens 
and  severer  afflictions,  than  they  have  been  called  to  endure. 
And  when  they  see  this  discrimination  in  their  favor,  to  what 
can  they  ascribe  it,  but  to  the  mere  mercy  of  him  who  punishes 
them  much  less  than  they  deserve  ?     But, 

5.  There  is  another  reason  why  men  should  always  bless 
God  under  both  the  smiles  and  frowns  of  providence  ;  and  that 
is,  because  this  is  the  only  way  to  make  all  his  dealings  towards 
them  eventually  work  together  for  their  good.  There  is  an 
infallible  connection  between  then  feeling  and  acting  right 
under  divine  corrections,  and  their  receiving  spiritual  and  ever- 
lasting benefit  from  them.  Abraham,  Jacob  and  Job  derived 
great  spiritual  benefit  from  their  singular  and  severe  sufferings 
and  bereavements.  David  found  it  to  be  good  for  him  that  he 
had  been  afflicted.  Afflictions  as  well  as  mercies  are  suited  to 
promote  the  personal  benefit  of  the  subjects  of  them,  if  they  only 
wisely  and  properly  improve  them.  If  they  are  submissive  under 
the  frowns,  as  well  as  thankful  under  the  smiles  of  Providence, 
they  express  that  pure  love  to  God  to  which  the  promise  is 
made,  "  that  all  things  shall  work  together  for  their  good."  The 
great  accuser  of  the  brethren  insinuated  that  Job  loved  God 
merely  for  his  favors,  and  would  curse  him  to  his  face,  if  he 
afflicted  and  bereaved  him  of  what  he  had  given.  Accordingly 
God  put  Job's  sincerity  to  the  test,  and  he  endured  the  trial ; 
for  he  blessed  God  under  his  frowns  as  well  as  under  his  smiles. 
And  by  such  a  tender,  teachable,  filial  and  submissive  spirit,  he 
turned  the  frowns  as  well  as  smiles  of  God  to  his  own  present 
and  future  good.  This  then  is  the  way  and  only  way  of  deri- 
ving certain  and  saving  benefit  from  all  the  dispensations  of 
Providence.  Hence  it  becomes  the  afflicted  and  bereaved  to 
bless  God  in  their  present  situation.  They  have  no  occasion 
for  prying  into  the  counsels  of  Heaven,  or  attempting  to  com- 
prehend the  divine  purposes.  They  have  only  to  be  still  and 
wait  for  the  salvation  of  God.  If  they  bless  God,  he  will  bless 
them.  God  is  doing  right,  and  if  they  will  only  feel  and  do 
right,  he  will  teach  them  to  profit  by  the  best  means  his  infi- 
nite wisdom  and  goodness  can  use  with  them.  Let  every 
afflicted  one  follow  the  example  and  adopt  the  language  of 


RIGHT     CONDUCT     UNDER     GOD's     DEALINGS.       307 

Job :  "  Shall  we  receive  good  at  the  hand  of  God,  and  shall 
we  not  receive  evil  ?  The  Lord  gave,  and  the  Lord  hath  taken 
away ;  blessed  be  the  name  of  the  Lord." 

Having  briefly  illustrated  the  subject  proposed,  it  now  sug- 
gests some  reflections,  which  seem  to  be  suitable  to  the  present 
mournful  occasion. 

1.  This  subject  suggests  the  propriety  of  drawing  near  to 
God,  and  conversing  with  him  under  his  correcting  hand.  His 
providential  dealings  have  a  meaning  and  a  voice,  which  the 
afflicted  ought  to  hear  and  understand.  The  rod  of  correction 
has  a  voice,  which  calls  upon  the  corrected  to  draw  near  to 
him  who  has  appointed  it ;  and  converse  with  hirn  under  the 
tokens  of  his  displeasure.  The  afflicted  prophet  resolved  to 
perform  this  appropriate  duty.  "  Righteous  art  thou,  O  Lord, 
when  I  plead  with  thee  ;  yet  let  me  talk  with  thee  of  thy  judg- 
ments." It  is  one  design  of  God  in  afflicting,  to  draw  the 
afflicted  near  to  himself,  and  cause  them  to  realize  his  great 
and  amiable  character,  for  which  they  ought  to  bless  him,  under 
his  frowns  as  well  as  smiles.  He  said  concerning  his  ancient, 
peculiar  people,  "  I  will  go  and  return  to  my  place,  until  they 
seek  my  face :  in  their  affliction  they  will  seek  me  early." 
The  afflictions  of  Job  drew  him  near  to  God,  and  inspired  him 
with  a  holy  confidence  to  converse  freely  and  humbly  with 
him.  "  Then  Job  answered  and  said,  Even  to-day  is  my 
complaint  bitter  :  my  stroke  is  heavier  than  my  groaning.  O 
that  I  knew  where  I  might  find  him  !  that  I  might  come  even 
to  his  seat !  I  would  order  my  speech  before  him,  and  fill  my 
mouth  with  arguments."  The  providence  of  God  is  a  com- 
ment on  his  word,  and  shows  him  to  be  what  his  word  declares 
him  to  be,  "  holy  in  all  his  ways  and  righteous  in  all  his  works." 
The  sons  of  God,  therefore,  ought  to  draw  near  to  him  in 
days  of  darkness,  to  open  their  ears  and  hearts  to  receive 
instruction  and  consolation,  and  to  fill  their  mouths  with  argu- 
ments before  the  throne  of  grace. 

2.  In  the  view  of  this  subject,  we  may  see  the  nature  of  true 
submission  under  the  afflicting  and  bereaving  hand  of  God. 
It  is  something  very  different  from  stupidity  and  insensibility 
under  divine  chastenings.  This  is  not  submitting  to  them, 
but  despising  them,  which  is  highly  displeasing  to  God. 
When  he  afflicts  men,  he  means  they  shall  feel  the  smart  of 
his  rod  ;  and  the  more  sensibly  they  feel  it,  the  more  they  are 
prepared  to  exercise  true  submission  ;  for  while  they  feel  no 
evil  they  can  exercise  no  submission.  The  children  of  God 
are  apt  to  feel  every  mark  of  their  Father's  displeasure.  Noth- 
ing gives  such  an  edge  to  their  afflictions,  as  the  consideration 
of  their  coming  from  the   hand  and  heart  of  their  heavenly 


308 


SERMON     XXIV 


Father.  Were  they  mere  accidents,  or  did  they  come  forth  of 
the  dust,  or  spring  out  of  the  ground,  they  would  seem  com- 
paratively light  and  supportable.  But  when  they  realize  that 
the  Father  of  mercies  means  to  give  them  pain  and  distress, 
they  feel  not  only  the  rod,  but  that  which  is  far  more  grievous, 
the  frowns  and  displeasure  of  him  who  hath  appointed  it  for 
correction.  He  formerly  complained  of  some,  that  though  he 
had  smitten  them,  they  received  not  correction  ;  and  though 
he  had  stricken  them,  they  grieved  not,  nor  laid  it  to  heart. 
True  submission  is  not  only  different  from  stupidity,  but  from 
mere  sensibility.  The  afflicted  may  feel  the  weight  and  see  the 
justice  of  God's  correcting  hand,  while  they  are  far  from  being 
cordially  reconciled  and  submissive  to  it.  We  often  hear  the 
afflicted  say,  that  God  is  just,  and  has  done  them  no  wrong, 
while  they  inwardly  murmur  and  repine,  and  are  totally  desti- 
tute of  the  least  degree  of  true  submission.  For  it  is  one  thing 
to  see  and  acknowledge  the  justice  of  God,  and  a  very  differ- 
ent thing  to  love  that  justice.  Job  was  truly  submissive,  and 
his  submission  consisted  in  love  to  the  justice  of  God.  He 
said  from  the  heart,  "  The  Lord  gave,  and  the  Lord  hath  taken 
away  ;  blessed  be  the  name  of  the  Lord."  He  blessed  God 
for  his  justice,  as  well  as  for  his  goodness ;  that  is,  for  his 
taking  away,  as  well  as  for  his  giving.  This  suggests  another 
reflection, 

3.  That  we  have  as  much  reason  for  submission  under 
heavy,  as  under  light  afflictions.  Some  afflictions  are  great  in 
number,  great  in  kind,  great  in  degree,  and  great  in  duration. 
All  these  aggravating  circumstances  united  to  heighten  the 
afflictions  of  Job.  They  were  numerous.  One  affliction  fol- 
lowed another  in  a  thick  succession,  like  the  waves  of  the  sea, 
billow  after  billow,  billow  after  billow,  until  they  seemed  to 
overwhelm  the  good  man.  His  houses  and  his  flocks  are  des- 
troyed ;  his  servants  and  his  children  are  slain ;  and  at  length 
he  is  tortured  with  extreme  bodily  pains.  You  have  heard  of 
the  patience  of  Job  in  this  forlorn  situation.  Without  a  mur- 
mur or  complaint,  he  said  from  the  heart,  "  The  Lord  gave, 
and  the  Lord  hath  taken  away  ;  blessed  be  the  name  of  the 
Lord."  And,  "  though  he  slay  me,  yet  will  I  trust  in  him." 
His  submission  was  unconditional  and  unlimited.  When 
Samuel  delivered  the  divine  messages  to  Eli  concerning  the 
calamities  coming  on  him  and  his  house,  his  prospects  were 
dark  and  distressing  ;  but  yet  he  said,  "  It  is  the  Lord  :  let  him 
do  what  seemeth  him  good."  When  David  was  driven  from 
his  house,  and  from  his  throne,  and  from  the  ark  of  God,  he 
was  involved  in  great  and  complicated  evils ;  but  still  he  unre- 
servedly resigned  himself    into  the   sovereign  hand  of  God. 


RIGHT     CONDUCT     UNDER     GOD's     DEALINGS.       309 

"  Behold  here  am  I,  let  him  do  to  me  as  seemeth  good  to  him." 
These  good  men  had  correct  ideas  of  the  nature  and  extent  of 
true  submission  to  divine  sovereignty.  They  saw  the  same 
reasons  for  submission  under  the  heaviest,  as  under  the  lightest 
afflictions.  And  it  becomes  all  the  afflicted  at  this  day,  to  be 
followers  of  them,  who  through  faith,  and  patience,  and  sub- 
mission, inherit  the  promises. 

I  hope  my  dear  brother,  the  respected  pastor  of  this  people, 
will  please  to  apply  to  himself  the  thoughts  that  have  been 
suggested,  so  far  as  they  appear  adapted  to  his  present  afflicted 
and  bereaved  situation.  I  know  he  has  been  a  man  of  sorrow, 
and  acquainted  with  grief.  His  serious,  devout,  contemplative 
mind,  has  led  him  to  anticipate,  in  a  measure,  the  heavy  loss 
which  he  now  feels  and  laments.  He  can  adopt  the  language  of 
Job  in  the  day  of  his  adversity  :  "  The  thing  which  I  greatly 
feared  is  come  upon  me,  and  that  which  I  was  afraid  of  is  come 
unto  me.  I  was  not  in  safety,  neither  had  I  rest,  neither  was 
I  quiet;  yet  trouble  came."  But  anticipation  of  trouble  and 
affliction  is  commonly  mingled  with  hope,  which  calms  the 
mind,  and  lightens  the  weight  of  the  evil  feared  ;  and  when  it 
comes  without  hope,  it  comes  with  a  redoubled  weight  and 
pungency.  This,  those  know  to  be  true  who  have  been  placed 
in  a  similar  state  of  suspense  between  hope  and  fear.  But 
be  this  as  it  may,  God  has  at  last  poured  out  a  bitter  cup  of 
wormwood  and  gall  to  the  pastor  of  this  people.  He  has  be- 
reaved him  of  his  nearest  and  dearest  connection  in  life.  He 
may  be  allowed  to  weep.  Christ  wept  at  the  grave  of  his 
friend  Lazarus.  But  he  has  no  reason  to  mourn  as  those 
who  have  no  hope.  Mrs.  Long  exhibited  beautiful  marks  of 
virtue  and  piety.  She  resembled  Hannah,  the  mother  of  Sam- 
uel, and  Elizabeth,  the  mother  of  John,  who  walked  in  all  the 
commandments  and  ordinances  of  the  Lord,  blameless.  But 
while  her  virtue,  piety  and  usefulness,  seem  to  alleviate  the 
sorrows  of  the  bereaved  in  one  view,  they  equally  serve  to 
aggravate  them  in  another  view.  The  more  virtuous,  pious 
and  useful  she  was,  the  greater  and  more  grievous  is  the  loss 
he  has  sustained,  and  the  greater  is  his  obligation  to  exercise 
cordial  and  unreserved  submission.  God  knew  the  value  of 
the  blessing  he  has  taken  from  him.  God  knew  all  the  con- 
flicts of  his  mind  under  such  a  fiery  trial.  God  knew  all  the 
consequences  which  would  flow  to  him  and  to  his  young  and 
rising  family,  by  this  bereaving  stroke  of  providence.  But  he 
saw  good  reasons  for  striking  such  a  heavy  and  painful  stroke. 
And  could  he  only  see  all  the  reasons  of  God's  conduct,  he 
would  be  fully  convinced  that  God  has  done  nothing  but  what 
he  ought  cordially  to  approve,  and  to  bless  him  for.     And  it 


310  SERMON     XXIV. 

may  console  him  to  believe  that  what  he  knows  not  now,  he 
shall  know  hereafter.  He  ought  at  present  to  be  dumb,  and 
not  open  his  mouth,  because  the  Lord  has  done  it.  Submis- 
sion is  his  present  duty,  and  the  best  source  of  present  com- 
fort. The  happiness  which  flows  from  submission  is  superior 
to  the  happiness  that  can  flow  from  any  earthly  enjoyment. 
If  he  will  cast  his  cares  and  burdens  upon  the  Lord,  he  will 
graciously  sustain  him.  He  never  had,  perhaps,  in  the  course 
of  his  life,  a  better  opportunity  both  to  glorify  and  enjoy  God. 
Affliction  is  the  good  man's  shining  time.  Now  is  the  time 
to  set  a  good  example  of  suffering  affliction  to  his  people,  and 
to  exhibit  the  beautiful  character  of  the  christian  and  the  min- 
ister, and  to  show  the  reality  and  importance  of  that  pure 
religion  which  he  has  long  and  faithfully  preached.  Only  do 
this,  dear  brother,  and  your  light  affliction,  which  is  but  for  a 
moment,  shall  work  for  you  a  far  more  exceeding  and  eternal 
weight  of  glory. 

I  heartily  sympathize  with  the  young  and  very  promising 
children  of  the  family,  who  are  bereaved  of  their  dear  mother, 
who  bare  them  upon  her  heart,  devoted  them  to  God,  carried 
them  to  the  throne  of  divine  grace,  watched  the  motions  of 
their  hearts,  poured  pious  instructions  into  their  tender  minds, 
and  gave  them  salutary  counsels  and  cautions.  They  have  sus- 
tained an  irreparable  loss,  in  the  most  critical  period  of  life.  Their 
father  will  do  all  that  a  father  can  do  for  them  ;  and  though  their 
mother  is  gone,  has  she  not  left  an  example  which  it  is  their 
wisdom  and  duty  to  follow  ?  And  has  she  not  made  such  im- 
pressions on  their  minds,  as  they  ought  never  to  forget,  nor 
eradicate  ?  It  behooves  them  to  remember  their  Creator  in  the 
days  of  their  youth,  and  to  avoid  every  evil  and  false  way. 
Though  their  mother  has  forsaken  them,  and  can  do  no  more 
for  them,  yet  it  is  devoutly  to  be  desired  and  hoped  that  God 
will  take  them  up,  and  guide  them  in  the  path  to  everlasting 
life. 

The  aged  and  respectable  mother  of  the  deceased  has  sorrow 
upon  sorrow,  in  an  evil  time  when  she  is  least  able  to  bear  it, 
and  needs  the  care  and  support  of  her  dutiful  children,  which 
she  will  undoubtedly  enjoy.  But  she  has  learned,  we  hope, 
by  long  and  happy  experience,  to  trust  in  the  Lord  Jehovah,  in 
whom  there  is  everlasting  strength.  All  her  trials  on  earth  are 
coming  to  a  speedy  close,  and  her  path,  we  trust,  is  like  the 
rising  sun,  which  shines  brighter  and  brighter  to  the  perfect  day. 
She  may  be  soon  absent  from  the  body,  and  present  with  the 
Lord,  where  all  tears  will  be  wiped  away.  While  the  surviving 
brothers  feel  their  heavy  loss,  they  will  bow  in  silent  and 
cordial  submission  to  the  afflictive  and  instructive  hand  of  God. 


RIGHT     CONDUCT     UNDER     GOD's     DEALINGS.       311 

The  religious  society  in  this  place  must  feel  themselves 
deeply  affected  by  the  death  of  Mrs.  Long,  whom  they  have 
had  so  much  reason  to  esteem  and  respect.  As  a  christian,  she 
has  desired,  and  in  various  ways  promoted,  the  peace  and  pros- 
perity of  this  people.  They  have  sustained  a  heavy  loss,  which 
calls  them  to  mourning,  and  silent  submission  to  the  bereaving 
hand  of  providence.  This  instance  of  mortality  reads  them  a 
solemn  lesson  on  their  own  frailty  and  mortality.  Their  days 
are  numbered,  and  the  bounds  are  fixed  over  which  they  cannot 
pass.  They  must  soon  follow  her  whom  they  this  day  lament, 
into  that  world  from  which  she  will  never  return.  The  day  of 
death  cannot  be  far  distant  from  the  aged,  and  may  be  much 
nearer  to  the  young  and  to  those  in  the  meridian  of  life,  than 
they  are  ready  to  expect.  It  highly  concerns  all  to  stand  in  the 
posture  of  servants  waiting  for  the  coming  of  their  Lord.  Let. 
me  say  to  every  one,  what  the  wisest  of  men  has  said :  "  What- 
soever thy  hand  findeth  to  do,  do  it  with  thy  might ;  for  there  is 
no  work,  nor  device,  nor  knowledge,  nor  wisdom,  in  the  grave, 
whither  thou  goest." 


SERMON   XXV. 


DEPENDENCE  ON  MAN  FORBIDDEN. 

JANUARY  22,  1826. 


Put  not  your  trust  in  princes,  nor  in  the  son  of  man,  in  whom  there  is  no  help  , 

His  breath  goeth  forth,  he  returneth  to  his  earth  ;  in  that  very 

day  his  thoughts  perish.  — Psalm  cxlvi.  3,  4. 

There  is  one  great  error  to  which  all  mankind  are  extremely 
liable  ;  and  that  is,  the  error  of  misplacing  their  confidence. 
Being  naturally  weak  and  insufficient  to  take  care  of  them- 
selves, they  naturally  fly  to  some  foreign  cause  for  aid  and  sup- 
port. But  they  generally  depend  upon  a  broken  reed,  which 
eventually  pierces  them  to  the  heart.  God,  therefore,  who 
knows  them  better  than  they  know  themselves,  kindly  cautions 
them  against  such  a  great  practical  mistake.  He  knows  their 
propensity  to  trust  in  each  other,  and  seasonably  and  solemnly 
bids  them  to  forbear.  "  Put  not  your  trust  in  princes,  nor  in 
the  son  of  man,  in  whom  there  is  no  help.  His  breath  goeth 
forth,  he  returneth  to  his  earth;  in  that  very  day  his  thoughts 
perish."     These  words  convey  this  melancholy  truth : 

That  mankind  are  naturally  disposed  to  place  that  supreme 
dependence  upon  each  other  which  God  has  forbidden.    I  shall, 

I.  Show  that  mankind  are  naturally  disposed  to  do  this. 

II.  That  God  has  forbidden  it.     And, 

III.  Why  he  has  forbidden  it. 

I.  The  first  thing  to  be  considered  is,  that  mankind  are 
naturally  disposed  to  place  undue  dependence  upon  each  other. 
God  never  gives  men  unnecessary  cautions,  nor  lays  unneces- 
sary restraints  upon  them.  Were  they  not  prone  to  neglect 
placing  their  supreme  dependence  on  his  supporting  arm,  and 


DEPENDENCE     ON     MAN     FORBIDDEN.  -313 

to  lean  upon  each  other,  he  would  not  have  given  them  the 
prohibition  in  the  text.  "  Put  not  your  trust  in  princes,  nor  in 
the  son  of  man,  in  whom  there  is  no  help."  '  Man  is  the  most 
dependent  creature  in  the  world.  He  cometh  forth  like  a 
flower,  weak,  frail,  delicate.  He  grows  up,  lives  and  dies  in  a 
state  of  dependence.  In  every  stage  of  life,  mankind  are  neces- 
sarily dependent  on  each  other.  God  has  ordered  it  so,  that 
we  are  obliged  to  depend  upon  our  fellow  men  for  support,  in- 
sfruction,  direction,  and  the  supply  of  all  our  wants.  In  infancy 
we  should  have  perished,  had  not  the  hand  and  heart  of  com- 
passion supported  and  protected  us.  In  youth  and  riper  years, 
we  were  indebted  to  others,  to  form  and  enlarge  our  minds. 
And  through  every  stage  of  life  we  are  constrained  to  lean 
more  or  less  upon  the  power,  wisdom,  and  kindness  of  our 
fellow  men.  In  this  respect,  all  stand  very  nearly  upon  a  level. 
The  young  depend  upon  the  old,  and  the  old  upon  the  young. 
The  poor  depend  upon  the  rich,  and  the  rich  upon  the  poor. 
The  servant  depends  upon  his  master,  and  the  master  upon  the 
servant.  The  subject  depends  upon  the  ruler,  and  the  ruler 
upon  the  subject.  The  child  depends  upon  its  parent,  and  the 
parent  on  the  child.  Is  it  strange  therefore,  that  such  creatures 
as  we  are,  in  our  present  state,  should  depend  too  much  upon 
each  other  ?  We  early  form  this  habit,  which  is  constantly 
strengthening  through  all  the  changes  and  periods  of  life,  and 
which  God  originally  intended  we  should  form  and  cultivate. 
But  he  never  meant  that  our  dependence  upon  each  other, 
should  be  a  just  ground  of  our  renouncing  our  supreme  depen- 
dence upon  himself.  He  is  the  only  self-existent  and  inde- 
pendent being.  He  carries  all  other  beings  in  his  hand.  They 
can  do  nothing  for  themselves,  or  for  one  another,  without  his 
supporting  and  guiding  influence.  And  he  has  given  sufficient 
evidence  to  all  his  intelligent  creatures,  that  they  are  under  his 
supreme  control.  But  though  they  know  that  he  is  the  only 
proper  object  of  their  supreme  dependence,  yet  they  are  ex- 
tremely apt  to  renounce  their  dependence  upon  him,  and  to  put 
their  highest  trust  in  one  another.  I  proceed  to  show, 
II.  That  God  has  forbidden  them  to  do  this.  For, 
1.  He  has  indirectly  required  them  to  place  their  supreme 
dependence  upon  himself.  He  every  where  in  scripture  re- 
quires them  to  view  him  as  the  supreme  object  of  dependence, 
and  to  confide  in  him  as  such.  We  find  this  duty  plainly  and 
abundantly  inculcated  in  the  book  of  Psalms.  There  we  read, 
"  Trust  in  the  Lord,  and  do  good."  "  Commit  thy  way  unto 
the  Lord;  trust  also  in  him;  and  he  shall  bring  it  to  pass." 
"  Blessed  is  the  man  that  maketh  the  Lord  his  trust."  "  Trust 
in  him  at  all  times ;  ye  people,  pour  out  your  heart  before  him." 
vol.  in.  40 


314  SERMON     XXV. 

"  O  Israel,  trust  in  the  Lord.  O  house  of  Aaron,  trust  in  the 
Lord.  Ye  that  fear  the  Lord,  trust  in  the  Lord."  Solomon 
says,  "  Trust  in  the  Lord  with  all  thine  heart."  And  Isaiah 
says,  "  Trust  ye  in  the  Lord  for  ever ;  for  in  the  Lord  Jehovah 
is  everlasting  strength."  "  Thou  wilt  keep  him  in  perfect 
peace,  whose  mind  is  stayed  on  thee :  because  he  trusteth  in 
thee."  Such  are  the  plain  and  repeated  injunctions  which  God 
has  laid  upon  mankind  to  place  their  supreme  trust  and  Con- 
fidence in  him.  And  all  these  injunctions  indirectly  forbid 
them  to  trust  supremely  in  themselves,  or  in  any  other  created 
beings.  For  it  is  impossible  that  they  should  place  their 
supreme  trust  in  themselves  or  any  other  dependent  creatures, 
if  they  place  their  supreme  dependence  upon  God. 

2.  God  has  not  only  required  men  to  place  their  supreme 
confidence  in  himself,  but  expressly  forbidden  them  to  trust  in 
themselves  supremely.  "  It  is  better,"  says  David,  "  to  trust  in 
the  Lord  than  to  put  confidence  in  man.  It  is  better  to  trust  in 
the  Lord  than  to  put  confidence  in  princes."  And  again  he 
says,  "  Put  not  your  trust  in  princes,  nor  in  the  son  of  man,  in 
whom  there  is  no  help.  His  breath  goeth  forth,  he  returneth  to 
his  earth :  in  that  very  day  his  thoughts  perish."  But  we  find 
another  more  solemn  prohibition  against  trusting  in  human  aid 
and  support,  in  the  seventeenth  of  Jeremiah.  "  Thus  saith  the 
Lord,  Cursed  be  the  man  that  trusteth  in  man,  and  maketh 
flesh  his  arm,  and  whose  heart  departeth  from  the  Lord."  Thus 
God  both  indirectly  and  directly  forbids  mankind  to  place  their 
supreme  dependence  upon  one  another. 

It  now  remains  to  show, 

III.  Why  God  so  expressly  and  solemnly  forbids  men  to 
place  their  supreme  trust  and  confidence  in  themselves.  We 
may  presume  he  sees  good  reasons  for  this,  whether  we  can 
discover  them  or  not.  But  it  is  easy  to  point  out  some  solid 
reasons  why  he  should  warn  all  men  against  this  great  and 
dangerous  error,  to  wThich  they  are  so  extremely  liable. 

1.  And  here  the  first  reason  that  occurs  is,  because  mankind 
are  so  very  unfit  objects  upon  which  to  place  supreme  depen- 
dence. This  is  suggested  in  the  text.  "  Put  not  your  trust  in 
princes,  nor  in  the  son  of  man,  in  whom  there  is  no  help.  His 
breath  goeth  forth,  he  returneth  to  his  earth ;  in  that  very  day 
his  thoughts  perish."  All  men  are  mortal.  They  come  into 
the  world  under  a  sentence  of  death,  and  they  are  every  day  and 
every  where  liable  to  the  execution  of  this  solemn  sentence. 
Their  lives  are  short  and  very  uncertain.  This  David  realized 
and  said,  "  Lord,  make  me  to  know  mine  end,  and  the  measure 
of  my  days,  what  it  is,  that  I  may  know  how  frail  I  am.  Be- 
hold, thou  hast  made  my  days  as  an  hand-breadth,  and  mine 


DEPENDENCE     ON     MAN     FORBIDDEN.  315 

age  is  as  nothing  before  thee :  verily  every  man  at  his  best 
state  is  altogether  vanity."  In  another  psalm  he  bewails  the 
shortness  of  man's  life  before  God.  "  Thou  carriest  him  away 
as  with  a  flood ;  they  are  as  a  sleep ;  in  the  morning  they  are 
like  grass  which  groweth  up.  In  the  morning  it  flourisheth, 
and  groweth  up  ;  in  the  evening  it  is  cut  down,  and  withereth." 
And  again  he  says,  "As  for  man,  his  days  are  as  grass;  as  the 
flower  of  the  field,  so  he  flourisheth.  For  the  wind  passeth 
over  it,  and  it  is  gone,  and  the  place  thereof  shall  know  it  no 
more."  Solomon  likewise  illustrates  the  uncertainty  of  life  by 
a  very  striking  similitude.  "  Man  also  knoweth  not  his  time  : 
as  the  fishes  that  are  taken  in  an  evil  net,  and  as  the  birds  that 
are  caught  in  the  snare,  so  are  the  sons  of  men  snared  in  an 
evil  time,  when  it  falleth  suddenly  upon  them."  Men  are  con- 
tinually exposed  to  both  seen  and  unseen  snares  and  dangers, 
and  never  know  when  nor  where  they  shall  breathe  their  last. 
But  this  is  certain,  when  their  breath  goeth  forth,  in  that  very 
day  all  their  thoughts  perish.  They  can  no  longer  pursue  their 
purposes,  resolutions,  or  intentions,  however  wise  or  benevo- 
lent they  were.  Surely  such  mortal  creatures  are  very  unfit 
objects  of  dependence.  Let  who  will  trust  in  them  or  lean 
upon  them,  they  are  liable  to  be  disappointed  in  all  their  hopes 
and  expectations.     Again, 

%  Men  are  extremely  frail  as  well  as  mortal.  Though  they 
may  be  allowed  to  live,  they  may  not  be  allowed  to  afford 
their  fellow  creatures  the  least  relief  or  support  in  sickness, 
danger,  or  affliction.  They  may  lose  their  health,  or  their 
limbs,  or  their  senses,  by  sickness  or  accident,  and  become 
entirely  incapable  of  aiding  or  supporting  those  who  once  had 
fondly  and  confidently  leaned  upon  them.  Men  of  high  health 
and  the  best  abilities  are  continually  liable  to  such  fatal  disas- 
ters. How  many  such  instances  of  this  nature  have  happened, 
and  how  many  are  now  to  be  seen  in  the  world  !  The  heads 
of  families,  the  pastors  of  flocks,  and  the  pillars  of  the  state, 
are  all  liable,  as  well  as  others,  to  frailty  and  imbecility.  The 
strongest  man  may  lose  all  his  strength,  the  wisest  may  lose 
all  his  wisdom,  the  richest  man  may  lose  all  his  wealth,  and 
the  ablest  man  may  lose  all  his  ability  of  doing  good,  in  a 
single  moment.  The  celebrated  Pitt  fell  in  the  act  of  plead- 
ing the  cause  of  Europe  and  America.  And  numberless  oth- 
ers have  as  instantaneously  and  unexpectedly  lost  all  their 
powers  of  doing  good  to  mankind,  who  needed  their  kind  and 
benevolent  exertions  for  their  assistance  and  relief.  Can  such 
feeble,  frail,  impotent  creatures  be  proper  objects  of  unreserved 
trust  and  confidence  ? 

It  is  farther  to  be  observed,  that  all  men  are  mutable  as  well 


316  SERMON     XXV. 

as  frail.  They  may  have  good  desires,  good  designs,  and  good 
resolutions,  but  very  suddenly  and  unexpectedly  change  them. 
Those  whom  they  feel  disposed  to  befriend  to-day,  they  may 
be  disposed  to  oppose  and  injure  to-morrow.  Such  mutability 
of  purposes  and  designs  have  happened  in  innumerable  in- 
stances. How  many  thousands  have  been  deceived,  injured, 
and  even  ruined,  by  trusting  in  those  who  are  given  to  change ! 
It  is  characteristic  of  mankind  to  change  their  views,  opinions, 
purposes  and  affections,  as  often  as  their  circumstances  change. 
Promising  princes,  heroic  generals,  warm  patriots,  and  great 
philanthropists,  who  have  done  noble,  beneficent  actions,  have 
often  become  in  the  course  of  life  the  very  scourges  of  those 
whom  they  had  greatly  benefitted.  Kind  parents  have  often 
become  unkind ;  dutiful  children  have  often  become  undutiful ; 
and  brothers,  who  seemed  to  be  born  for  adversity,  have  often 
become  the  bitterest  enemies.  How  did  Cain  treat  Abel? 
How  did  Jacob  treat  Esau  ?  How  did  Joseph's  brethren  treat 
him  ?  The  mere  change  of  opinion  in  religion,  in  politics 
and  far  less  interesting  subjects,  has  often  destroyed  the  mutual 
confidence  of  those  who  were  intimately  connected  by  the  ties 
of  friendship  and  consanguinity.  There  is  but  one  Being  in 
the  universe,  who  is  without  variableness  or  shadow  of  turn- 
ing. All  others  are  mutable,  and  among  the  most  mutable 
are  the  children  of  men,  who  are  entirely  unworthy  of  each 
other's  supreme  confidence. 

But  were  mankind  neither  mortal,  nor  frail,  nor  fickle  in 
their  nature,  yet  they  are  too  absolutely  dependent  to  be  de- 
pended upon.  In  God  they  live,  and  move,  and  have  their 
being.  They  are  not  sufficient  of  themselves  to  think,  nor 
speak,  nor  act.  The  preparation  of  their  heart  and  the  answer 
of  their  tongue  is  of  the  Lord.  "Without  him  they  can  do 
nothing.  They  may  enjoy  health  and  strength,  they  may  pos- 
sess wisdom  and  knowledge,  and  they  may  feel  the  kindest 
disposition,  and  yet  be  utterly  unable  to  assist  a  brother,  or  a 
neighbor,  or  a  friend,  or  a  stranger,  in  distress.  God  may  place 
them  at  such  a  distance  from  one  another,  as  to  prevent  their 
mutual  aid  and  assistance.  How  often  do  mankind  stand 
impotent  spectators,  and  see  their  fellow  men  perish  in  the 
waves,  or  in  the  flames,  or  by  enemies,  or  by  accidents,  without 
being  able  to  reach  forth  their  hands  for  their  protection  or  re- 
lief!  God  fixes  the  bounds  of  every  one's  habitation.  He 
places  every  person  just  where  he  pleases.  He  separates 
friends  and  families.  He  carries  men  whither  he  sees  fit,  with 
their  intention,  or  without  their  intention,  or  contrary  to  their 
intention  ;  and  in  this  way  prevents  them  from  aiding,  sup- 
porting, or  relieving  one  another  in  any  emergency.     Or  he 


DEPENDENCE     ON     MAN     FORBIDDEN.  317 

may  do  this  as  effectually  by  separating  them  only  for  a  few 
hours,  at  a  few  miles  distance.  But  even  where  they  are 
present  with  each  other,  there  is  no  wisdom,  nor  understanding, 
nor  counsel  against  the  Lord.  They  can  do  nothing  but  what 
he  sees  fit  to  be  done.  They  can  employ  neither  their  knowl- 
edge, nor  wisdom,  nor  strength,  any  otherwise  than  he  shall 
determine.  They  are  entirely  in  his  hand,  and  absolutely  at 
his  disposal.  How  unfit,  then,  are  such  entirely  dependent 
creatures  to  be  confided  in  or  depended  upon !  And  how 
justly  and  kindly  does  God  admonish  us  to  cease  from  man, 
whose  breath,  whose  heart,  and  whose  ways  arc  all  under  his 
supreme  control! 

2.  God  warns  men  not  to  depend  upon  one  another,  to  pre- 
serve them  from  the  numerous  dangers  and  disappointments 
to  which  such  undue  confidence  exposes  them.  Pious  and 
prudent  parents  always  feel  disposed  to  caution  their  children 
against  going  into  paths  of  danger,  and  exposing  themselves 
to  unforeseen  evils.  So  God,  the  kind  parent  of  the  universe, 
cautions  all  men  to  cease  placing  their  ultimate  dependence 
upon  one  another,  in  whom  there  is  no  help.  He  knows  that 
neither  parents  nor  children,  neither  rulers  nor  subjects,  neither 
the  great,  nor  the  wise,  nor  the  good,  are  worthy  of  supreme 
trust  and  confidence.  He  knows  the  greatest,  the  best,  and 
the  worst  of  mankind,  may  either  intentionally  or  unintention- 
ally disappoint  the  trust  and  hope  placed  upon  them.  He  knows 
that  any  hopes  or  expectations  placed  upon  any  being  or  object 
below  himself  may  be  completely  disappointed.  And  for  this 
good  reason  he  forewarns  individuals  and  public  bodies  of  the 
danger  of  trusting  unreservedly  in  any  human  power,  wisdom, 
or  faithfulness.  He  admonishes  every  one  not  to  trust  in  men 
of  low  degree,  nor  men  of  high  degree,  for  he  says  they  are 
both  a  vanity  and  a  lie.  And  he  warns  nations  not  to  place 
confidence  in  one  another.  There  is  a  solemn  admonition  to 
this  purpose,  in  the  thirty-first  of  Isaiah.  "  Wo  to  them  that 
go  down  to  Egypt  for  help,  and  stay  on  horses,  and  trust  in 
chariots,  because  they  are  many,  and  in  horsemen,  because  they 
are  very  strong ;  but  they  look  not  unto  the  Holy  One  of  Israel, 
neither  seek  the  Lord!"  "  Now  the  Egyptians  are  men,  and 
not  God  ;  and  their  horses  flesh,  and  not  spirit.  When  the  Lord 
shall  stretch  out  his  hand,  both  he  that  helpeth  shall  fall,  and 
he  that  is  holpen  shall  fall  down,  and  they  all  shall  fall  together." 
All  undue  dependence  placed  on  man,  whether  by  a  person 
or  a  people,  shall  draw  after  it  disappointment  and  regret. 

3.  God  forewarns  men  not  to  depend  upon  one  another, 
because  it  directly  tends  to  alienate  them  from  himself,  and  fix 
them  down  in  ease  and  security,  upon  a  false  and  fallible  foun- 


318  -  SERMON     XXV. 

dation.  When  men  withhold  their  confidence  in  God,  they 
always  place  it  on  some  other  object  or  being,  which  is  both 
their  folly  and  guilt.  So  God  represents  it  in  respect  to  his 
people  of  old.  "  My  people  have  committed  two  evils ;  they 
have  forsaken  me  the  fountain  of  living  waters,  and  hewed 
them  out  cisterns,  broken  cisterns,  that  can  hold  no  water." 
Just  so  far  as  men  trust  in  one  another,  they  depart  from  God, 
and  renounce  their  dependence  upon  him.  And  for  this  he 
expresses  his  severest  displeasure.  "  Cursed  be  the  man  that 
trusteth  in  man,  and  maketh  flesh  his  arm,  and  whose  heart  de- 
parteth  from  the  Lord."  Universal  observation  and  experience 
confirm  this  truth.  All  men  are  naturally  too  averse  to  fly  to 
God  for  aid  or  assistance,  so  long  as  they  hope  or  expect  to 
obtain  it  from  one  another.  They  live  very  easy  and  secure 
while  they  imagine  human  help  is  within  their  reach.  They 
naturally  cast  off  fear,  and  restrain  prayer  before  God,  so  long 
as  they  think  they  can  live  well  without  him.  Dependence 
is  the  primary  ground  of  prayer,  devotion  and  religious  wor- 
ship. So  long,  therefore,  as  men  can  live  without  a  sense  of 
their  dependence  upon  God,  they  can  and  will  live  at  a  dis- 
tance from  him.  How  easy  and  joyfully  do  multitudes  live, 
without  God,  without  Christ,  and  without  hope  of  future  hap- 
piness, while  they  can  lean  upon  their  fellow  creatures,  and 
gratify  their  corrupt  hearts  in  the  pursuit  of  lying  vanities ! 
But  whenever  these  weak  and  frail  supports  give  way,  they 
will  find  their  need  of  the  presence,  favor  and  assistance  of 
him  whom  they  have  forgotten.  It  is  in  mercy,  therefore,  that 
God  forbids  them  to  place  their  supreme  dependence  upon  any 
being  or  object  besides  himself,  who  can  and  will  keep  them  in 
perfect  peace,  so  long  as  they  trust  in  him.     I  may  add, 

4.  God  forbids  all  persons  without  exception,  to  place  their 
supreme  dependence  upon  any  of  their  fellow  men,  however 
great,  or  wise,  or  good  they  may  be,  to  prevent  their  ruining 
themselves  for  ever.  For  they  are  dependent  upon  him  for 
that,  which  no  other  being  can  bestow  upon  them  ;  and  which 
even  he  himself  cannot  bestow  upon  them,  without  their  trust- 
ing in  him,  and  placing  their  supreme  afjection  upon  him. 
"While  they  love  the  world  and  the  things  of  the  world  su- 
premely, they  cannot  love  God  and  the  things  of  God  supremely. 
While  they  place  their  supreme  trust  in  themselves,  or  in  their 
fellow  men,  they  cannot  place  their  supreme  trust  and  confi- 
dence in  God  alone.  They  must  be  turned  from  sin  to  holi- 
ness, and  from  supreme  love  of  the  world,  to  supreme  love  to 
God.  But  who  or  what  can  turn  them?  Neither  men  nor 
means  can  soften  or  turn  their  hearts,  and  cause  them  to  set 
their  affections  on  things  above,  and  not  upon  things  on  the 


DEPENDENCE     ON     MAN     FORBIDDEN.  319 

earth.  Parents  cannot  save  their  children,  nor  ministers  their 
hearers.  David  could  not  save  Absalom,  nor  Paul  save  Felix, 
nor  Peter  save  Simon  the  sorcerer.  Paul  may  plant,  and  Apol- 
los  water,  but  God  alone  can  give  the  increase.  He  can  break 
down  the  strong  holds  of  sinners,  destroy  their  refuges  of  lies, 
dissolve  their  covenant  with  death  and  the  grave,  and  prepare 
them  for  heaven,  by  making  them  willing,  in  the  day  of  his 
power,  to  place  their  supreme  love  and  dependence  upon  him- 
self. In  eternity,  all  mutual  dependence  among  men  will  be 
dissolved,  and  they  will  all  fall  into  the  hands  of  the  living 
God,  and  must  be  either  happy  or  miserable,  as  they  are  dis- 
posed to  rest  or  not  to  rest  upon  him  alone  for  happiness.  None 
can  be  happy  after  death,  who  do  not  choose  God  for  their  sole 
and  supreme  portion.  Our  Lord  has  declared  that  no  man  can  be 
his  disciple,  or  enter  into  the  kingdom  of  heaven,  who  does  not 
love  him  above  all  creatures,  and  forsake  the  whole  world,  for 
the  sake  of  spiritual  and  divine  enjoyments.  Princes  must 
renounce  their  thrones,  the  rich  must  renounce  their  wealth, 
and  every  man  must  renounce  the  idol  in  his  heart,  in  order  to 
love  and  enjoy  God  in  this  life  or  the  next.  Turn  then  an 
obedient  ear  to  the  warning  voice  of  God  :  "  Put  not  your  trust 
in  princes,  nor  in  the  son  of  man,  in  whom  there  is  no  help," 
and  place  your  supreme  affection  upon  God,  whose  favor  is 
life,  and  whose  loving  kindness  is  better  than  life. 

IMPROVEMENT. 

1.  Since  mankind  are  so  prone  to  place  supreme  dependence 
upon  each  other,  they  are  born  to  trouble  as  the  sparks  fly 
upward.  Though  they  are  frail,  mutable,  mortal  creatures, 
they  have  a  right  to  place  subordinate  dependence  upon  one 
another.  The  child  has  a  right  to  place  some  dependence  upon 
the  parent,  and  the  parent  upon  the  child.  The  brother  has  a 
right  to  place  some  dependence  upon  the  brother,  and  the  sister 
upon  the  sister.  The  youth  has  a  right  to  place  some  depen- 
dence upon  the  aged,  and  the  aged  upon  the  youth.  The 
friend  has  a  right  to  place  some  dependence  upon  the  friend, 
the  poor  upon  the  rich,  and  the  rich  upon  the  poor.  But  whether 
these  various  classes  of  people  place  a  subordinate  or  supreme 
dependence  upon  each  other,  they  are  always  liable  to  be  dis- 
appointed in  their  hopes  and  expectations,  which  is  a  most 
fruitful  source  of  sorrow  and  deep  distress.  How  often  are 
children  disappointed  by  the  death  of  their  parents,  and  parents 
by  the  death  of  their  children !  How  often  are  the  young  dis- 
appointed by  the  death  of  the  aged,  and  the  aged  by  the  death 
of  the  young !    How  often  are  friends  disappointed  by  the  death 


/ 


320  SERMON     XXV. 

of  friends,  and  people  in  general  by  the  death  of  able  and  faith- 
ful men  in  the  lower  and  higher  stations  in  life !  Death  and . 
sorrow  are  intimately  connected.  They  have  reigned  together 
all  over  the  world,  ever  since  the  death  of  Abel.  They  are 
still  reigning  together,  and  drawing  sighs  from  the  hearts  and 
tears  from  the  eyes  of  thousands  every  day.  Man  goeth  to  his 
long  home,  and  the  bereaved,  disappointed  and  afflicted  mourn- 
ers go  about  the  streets  every  where.  "Were  there  no  other 
troubles  and  afflictions  but  what  spring  from  the  painful  strokes 
of  death,  the  whole  family  of  man  might  be  justly  called  a 
family  of  affliction.  This  universal  affliction  is  unavoidable, 
whether  men  place  a  subordinate  or  supreme  dependence  upon 
one  another.  Any  dependence  creates  hope,  and  the  disap- 
pointment of  hope  never  fails  to  create  sorrow  in  proportion  to 
the  hopes  disappointed.  Those  who  have  placed  an  undue 
dependence  upon  their  deceased  relatives,  friends  and  connec- 
tions, have  prepared  themselves  for  severer  afflictions;  and 
those  who  have  placed  their  supreme  dependence  upon  them, 
have  procured  for  themselves  the  deepest,  most  lasting,  and 
overwhelming  sorrows.  How  many  hearts  have  been  entirely 
broken  by  bereavements !  David's  heart  was  almost  broken 
by  the  death  of  his  idolized  son  Absalom  ;  and  Rachel's  heart 
by  the  death  of  her  children.  Jacob  placed  an  undue  affection 
and  dependence  upon  Joseph,  which  well  nigh  brought  his  gray 
hairs  with  sorrow  to  the  grave.  Trusting  in  man,  instead  of 
trusting  in  God,  has  always  been  extremely  common,  sinful, 
and  dangerous.  It  has  been  the  occasion  of  adding  a  ten-fold 
weight  to  all  the  common  calamities,  bereavements  and  afflic- 
tions which  have  fallen  to  the  lot  of  mankind  in  every  age 
and  part  of  the  world.  It  is  because  men  are  born  to  sin,  that 
they  are  born  to  death  and  sorrow.  If  they  would  live  above 
the  world,  the  sorrow  of  the  world,  which  worketh  death, 
would  not  reach  them.  If  they  would  give  up  themselves,  their 
friends,  and  all  that  is  most  agreeable  and  valuable  in  life  to  the 
supreme  disposal  of  God,  he  would  give  them  that  peace  which 
the  world  cannot  give,  nor  take  away. 

2.  Since  mankind  are  so  apt  to  place  their  supreme  depen- 
dence on  each  other,  instead  of  placing  it  upon  God,  we  may 
see  one  reason  why  he  causes  so  many  dark  and  distressing 
scenes  of  mortality  among  them.  Every  instance  of  mortality 
is  a  melancholy  event ;  but  there  are  some  instances  of  mortality 
which  are  attended  with  circumstances  peculiarly  afflictive, 
alarming,  and  impressive.  Sudden  and  unexpected  deaths  of 
young  or  old  are  of  this  character :  so  are  the  deaths  of  amiable 
and  promising  youths  and  young  men ;  so  are  the  deaths  of 
the  heads  of  rising  families ;  and  so  are  the  deaths  of  men  of 


DEPENDENCE     ON     MAN     FORBIDDEN.  321 

superior  talenls,  tried  integrity,  and  extensive  usefulness.  When 
death  comes  and  cuts  off  the  lives  of  such  persons  as  these,  it 
never  fails  to  shake  the  foundations  upon  which  mankind  are  so 
apt  to  misplace  their  hopes  and  dependence.  It  gives  them  ocu- 
lar evidence,  that  neither  health  nor  strength  of  body,  nor  mental 
talents  and  acquisitions,  nor  exemplary  conduct,  nor  any  prom- 
ising prospects,  are  any  security  against  the  stroke  of  death. 
When  any  die  by  the  hand  of  violence,  or  by  the  hand  of 
public  justice,  or  by  unforeseen  accidents,  or  by  a  burning 
building,  or  sinking  ship ;  these  circumstances  are  more  affect- 
ing and  alarming  than  death  itself  in  the  common  course  of 
nature.  Some  such  sudden,  unexpected  and  distressing  in- 
stances of  mortality  seem  necessary  to  awaken  the  living  out 
of  their  stupidity,  and  give  them  a  realizing  sense  of  their  con- 
stant and  absolute  dependence  on  him,  in  whose  hand  their 
breath  is,  and  whose  are  all  their  ways.  When  God  sends  his 
judgments  on  the  earth,  he  intends  that  the  inhabitants  of  the 
world  shall  learn  righteousness.  They  take  but  little  notice  of 
the  rising  and  the  setting  of  the  sun,  of  the  regular  succession 
of  the  seasons,  and  the  common  blessings  of  providence,  be- 
cause all  these  things  are  agreeable  to  their  hopes  and  expecta- 
tions ;  but  when  God  sends  death  among  them  in  its  most 
terrible  forms,  it  shakes  the  false  foundation  of  their  hopes,  and 
brings  them  to  a  proper  sense  of  their  entire  dependence  on 
himself.  God  does  not  afflict  willingly,  nor  grieve  the  children 
of  men.  He  never  employs  this  last  most  painful  and  power- 
ful method  to  alarm  his  people,  until  he  has  found  all  milder 
methods  fail  of  producing  this  needful  and  salutary  effect. 
"  Therefore,  saith  the  Lord  of  hosts,  Behold,  I  will  melt  them 
and  try  them ;  for  how  shall  I  do  for  the  daughter  of  my  peo- 
ple ? "  We  have  no  reason  to  think  hard  of  God,  when  he 
employs  the  best  though  the  severest  means  to  do  us  good. 
Great  afflictions  more  frequently  do  greater  good  to  the  afflict- 
ed, than  lighter  afflictions.  And  for  this  reason  God  often 
inflicts  greater  evils  on  good  men,  than  upon  bad.  Whom  did 
he  ever  more  severely  melt  and  try,  than  Abraham,  Jacob, 
Joseph,  and  Job  ?  The  bereaved  and  afflicted  are  very  ready 
to  imagine  there  is  no  sorrow  like  unto  their  sorrow;  but  they 
are  generally  mistaken  in  thinking  they  have  the  greatest  bur- 
dens to  bear.  But  if  they  have  a  double  portion,  they  may  and 
ought  to  turn  it  into  a  double  portion  of  good. 

3.  Since  men  are  so  prone  to  place  supreme  dependence 
upon  one  another,  and  since  God  has  so  plainly  and  solemnly 
warned  them  against  it,  it  must  be  very  unwise  and  criminal  to 
disregard  his  kind  and  salutary  admonitions.  We  have  heard 
what  he  has  said  in  his  word  against  trusting  in  man,  who  is  a 

vol.  in.  41 


322  SERMON     XXV. 

weak,  feeble,  mutable,  impotent  creature,  whose  breath  goeth 
forth,  who  returneth  to  his  earth,  and  whose  thoughts  that  very 
day  perish,  and  in  whom  there  is  no  help.  We  have  heard 
how  in  his  providence  he  orders  the  times,  the  means,  and  the 
circumstances  of  death,  in  the  best  manner  to  impress  upon  the 
minds  of  all  persons  of  all  ages,  characters  and  conditions,  an 
habitual  sense  that  they  are  dying  creatures,  and  live  in  a  dying 
world.  He  leads  little  children  to  see  little  children  put  into 
the  grave.  He  leads  youth  to  see  youths  put  into  the  grave. 
He  leads  those  in  the  midst  of  their  days,  their  hopes,  and 
promising  prospects,  to  see  others  of  the  same  character  and 
condition  put  into  the  grave.  He  leads  old  men  to  see  old  men, 
wise  men  to  see  wise  men,  great  men  to  see  great  men,  rich 
men  to  see  rich  men,  and  poor  men  to  see  poor  men,  put  into 
the  grave.  Now,  can  we  conceive  how  God  could  have 
executed  the  universal  sentence  of  mortality,  which  he  has 
passed  upon  mankind,  in  a  wiser  and  better  manner  than  this  ? 
In  this  way  he  shows  every  child,  every  youth,  and  every  man, 
he  must  die,  by  placing  the  dying  and  the  dead  of  his  own  age, 
character  and  condition  before  his  eyes.  The  eye  affects  the 
heart.  It  is  far  more  affecting  to  see  the  dying  and  the  dead, 
than  to  hear  of  the  dying  and  the  dead.  God  providentially 
leads  almost  every  child  to  the  grave  of  a  child,  every  youth  to 
the  grave  of  a  youth,  every  young  man  to  the  grave  of  a  young 
man,  and  every  old  man  to  the  grave  of  an  old  man.  Is  there 
a  child  seven  years  old  in  this  house,  is  there  a  youth,  or  is  there 
an  old  man,  whom  God  has  not  led  to  the  grave,  and  shown 
him  that  that  is  his  house,  where  he  must  lie  and  crumble  to 
the  dust?  Surely  all  men  must  be  extremely  unwise  and 
criminal,  if  they  place  their  supreme  dependence  upon  one 
another,  after  God  has  so  repeatedly  and  solemnly  warned 
them  against  this  easily  besetting  sin.  Every  man  knows  that 
wise  men  die,  likewise  the  fool  and  the  brutish  person  perish ; 
and  that  he  cannot  redeem  himself  or  his  brother  from  the  grave. 
It  is  criminal  presumption  for  any  of  mankind  to  place  their 
supreme  dependence  upon  one  another.  They  can  have  no 
excuse  for  misplacing  their  confidence  and  hopes,  which  will 
certainly  be  buried  either  in  their  own  graves,  or  in  the  graves 
of  others.  How  many  misplace  their  dependence  and  confi- 
dence, and  reap  the  bitter  fruits  of  their  folly  by  losses,  disap- 
pointments and  wretchedness  ?  Yet  this  fatal  error  prevails 
more  or  less  among  all  classes  of  men.  Children  will  un- 
reasonably depend  upon  their  parents,  and  parents  will  un- 
reasonably depend  upon  their  children,  and  friends  upon  friends, 
though    all   know   one    another   to   be   frail,   mutable,   dying 


DEPENDENCE     ON     MAN     FORBIDDEN.  323 

creatures.     Be   entreated  then   to  "  cease   from   man,   whose 
breath  is  in  his  nostrils ;  for  wherein  is  he  to  be  accounted  of?" 

4.  Since  all  men  are  so  prone  to  place  an  undue  dependence 
upon  one  another,  they  all  stand  in  need  of  trials,  afflictions, 
and  bereavements  in  this  present  life.  These  are  all  suited  to 
teach  them  what  they  are  most  unapt  to  learn,  and  have  the 
most  need  to  learn ;  that  is,  to  withdraw  their  attention,  affec- 
tions and  their  dependence,  from  all  creatures  and  created 
objects,  and  to  place  their  supreme  love  and  dependence  upon 
God  himself,  who  is  supremely  worthy  of  their  supreme  regard 
and  confidence.  Adversity  is  generally  more  beneficial  to 
men,  than  prosperity.  Prosperity  tends  to  lead  them  to  forget 
and  forsake  God,  and  to  place  their  highest  hopes  and  depen- 
dence upon  the  men  and  things  of  the  world.  But  adversity 
has  an  opposite  tendency,  to  withdraw  their  thoughts,  their 
hopes  and  their  dependence  from  the  world,  and  to  persuade 
them  to  give  God  the  supreme  affection  of  their  hearts,  and  to 
commit  all  their  temporal,  spiritual  and  eternal  interests  into 
his  hand,  and  confide  in  his  faithfulness.  When  all  other 
means  failed  to  humble  and  reform  Manasseh,  that  prodigy  of 
wickedness,  the  great  and  dreadful  evils  God  brought  upon 
him  made  him  feel  the  duty  and  happiness  of  giving  his  heart 
and  life  to  him  who  had  severely  and  mercifully  afflicted  him. 
David  found  it  was  good  for  him  that  he  had  been  afflicted. 
Multitudes  have  found  the  need  and  the  benefit  of  afflictions, 
and  especially  of  bereavements.  How  many  parents  have 
been  benefitted  by  the  death  of  their  children,  and  how  many 
children  have  been  benefitted  by  the  death  of  their  parents ! 
How  often  has  the  death  of  a  brother  proved  the  salvation  of  a 
brother,  and  the  death  of  a  sister  the  salvation  of  a  sister,  and 
the  death  of  a  friend  the  salvation  of  a  friend  ;  and  one  sudden, 
extraordinary  death  proved  the  means  of  preparing  many,  both 
for  living  and  dying  !  Let  none  think  it  strange  that  they  are 
visited  with  afflictions,  bereavements,  and  fiery  trials,  as  though 
some  strange  thing  had  happened  to  them ;  for  this  is  the  very 
method  which  God  finds  it  necessary  to  employ,  to  teach  men 
their  duty,  and  prepare  them  to  do  it. 

5.  We  learn  from  what  has  been  said,  when  bereavements 
and  afflictions  have  their  proper  and  salutary  effect  upon  those 
who  are  subjects  of  them.  They  are  powerful  means,  and 
designed  to  produce  very  sensible  and  important  effects.  They 
always  prove  beneficial,  or  detrimental.  They  always  make 
men  better  or  worse.  They  are  proper  trials,  because  they 
excite  and  draw  forth  good  or  evil  affections.  They  always 
lead  men  to  God,  or  from  God.  They  lead  them  from  God, 
when  they  lead  them  to  transfer  their  dependence  and  hopes  only 


324  SERMON     XXV. 

from  one  person  or  created  object  to  another.  If  God  takes 
away  one  idol,  which  they  have  set  up  in  their  hearts,  they 
will  set  up  another,  and  place  their  dependence  and  hopes 
upon  it.  When  he  takes  away  one  child  from  parents,  they 
will  transfer  their  affections,  and  hopes,  and  dependence  to 
another.  When  God  removed  from  Jacob  his  darling  son 
Joseph,  he  made  a  darling  of  his  son  Benjamin,  and  his  heart 
became  bound  up  in  him.  When  parents  lose  an  only  child, 
or  all  the  children  they  have  had,  they  will  deeply  lament  their 
loss,  until  they  fix  their  supreme  love,  hope  and  dependence 
on  their  silver  and  gold,  houses  and  lands,  or  other  worldly 
possessions.  In  all  such  cases,  afflictions  and  bereavements 
lead  men  from  God,  from  duty,  and  from  heaven.  But  when 
fiery  trials  and  sore  bereavements  lead  men  to  trust  in  God  and 
place  their  supreme  affections,  hopes  and  dependence  upon 
him,  and  cause  them  to  renounce  all  their  undue  attachment 
to  the  world,  and  all  the  scenes  and  objects  in  it,  then  they 
produce  their  proper  salutary  effects.  They  then  have  reason 
to  thank  God  that  he  has  purged  their  hearts  from  their  dross 
and  tin  in  the  furnace  of  affliction.  You  have  all  of  you,  my 
hearers,  been  more  or  less  afflicted  and  bereaved.  Some  of 
you  have  buried  brothers  and  sisters.  Some  of  you  have 
buried  sons  and  daughters.  Some  of  you  have  buried  hus- 
bands and  wives.  Some  of  you  have  lost  intimate  and  highly 
valued  friends  and  acquaintance.  And  some  of  you  have  had  a 
large  share  in  the  common  evils  and  calamities  of  life.  Though 
all  these  trials,  afflictions  and  bereavements  have  been  transi- 
tory, yet  their  effects  have  been  great  and  permanent.  He 
who  has  afflicted  you  has  watched  over  you  every  moment, 
and  marked  all  the  conflicts  of  your  minds  and  motions  of 
your  hearts,  under  his  chastising  hand.  He  has  seen  whether 
you  have  trusted  in  man,  or  in  himself;  whether  you  have 
renounced  your  refuges  of  lies,  and  taken  shelter  in  his  name, 
as  the  strong  tower  of  your  safety  and  support.  Will  you 
then  be  so  good  to  yourselves  as  seriously  and  impartially  to 
inquire,  whether  you  have  from  time  to  time  come  out  of  the 
furnace  of  affliction  purified  and  refined,  or  become  reprobate 
silver,  because  you  have  rejected  the  Lord  as  the  supreme 
object  of  your  hopes  and  dependence.  These  are  serious  and 
important  questions,  which  every  one  ought  to  answer  to  him- 
self according  to  truth.  You  may  know,  if  you  examine  your 
own  hearts,  whether  you  have  learned  to  submit  to  and  depend 
upon  God,  as  the  ground  of  your  hope,  consolation  and  confi- 
dence, by  the  things  you  have  suffered  in  the  course  of  life. 
This  is  the  duty  of  all,  but  especially  of  those  who  have  just 


DEPENDENCE     ON     MAN     FORBIDDEN.  325 

been  bereaved  of  an  aged  father  *  upon  whom  they  had  as 
much  reason  to  place  a  subordinate  dependence  as  almost  any 
children  ever  had.  Their  father  set  them  a  bright  example  of 
sobriety,  temperance,  prudence,  industry,  economy,  paternal 
care  and  affection,  and  indeed  of  every  domestic  virtue.  God 
preserved  his  life,  his  health,  activity  and  usefulness,  in  mercy 
to  them,  even  to  a  very  old  age.  They  have  good  reason  to 
remember  and  imitate  his  exemplary  life,  and  to  be  thankful 
for  the  great  benefits  they  have  received  from  his  paternal  care 
over  them  and  kindness  to  them.  And,  if  they  are  thankful  to 
God  for  giving  them  such  a  valued  and  esteemed  father,  they 
will  be  cordially  submissive  to  him  in  taking  him  away  so  late 
in  life,  though  very  suddenly  and  unexpectedly.  It  becomes 
them  to  be  still,  and  not  indulge  nor  utter  the  least  complaint 
under  their  sore  bereavement,  because  a  wise  and  holy  and 
merciful  God  has  done  it.  The  brothers,  and  sisters,  and 
friends  of  the  deceased,  have  the  same  reasons  to  be  thankful 
and  submissive  under  the  present  afflictive  hand  of  God.  Mr. 
Ware  acted  with  great  propriety,  integrity  and  fidelity  in  all 
the  relations,  connections  and  stations  in  which  he  was  placed. 
He  commanded  the  love,  respect,  and  proper  confidence  of  his 
neighbors,  who  highly  esteemed  him  for  his  friendly  and  oblig- 
ing disposition,  and  his  beneficent  and  sympathetic  conduct, 
on  all  proper  occasions.  In  the  lower  and  higher  offices  he 
filled,  he  uniformly  sustained  a  fair,  unblemished  character  for 
sound  judgment,  strict  integrity,  and  an  uniform  regard  for  the 
good  of  civil  society.  He  was  frequently  chosen  to  offices 
of  public  trust  and  confidence,  and  it  is  not  known  that  he 
ever  designedly  or  undesignedly  betrayed  the  public  trusts  re- 
posed in  him.  But  he  was  a  frail,  mutable,  mortal  man,  in 
whom  no  supreme  trust  was  to  be  placed.  His  breath  has 
gone  forth,  he  has  returned  to  his  earth,  and  all  his  useful 
thoughts,  intentions  and  desires  towards  those  whom  he  has 
left  behind,  are  perished.  This  is  not  a  private,  but  public 
loss,  which  ought  to  be  lamented  not  only  by  his  children  and 
brothers  and  sisters,  but  by  this  whole  town,  who  have  received 
not  a  little  benefit  from  his  long,  active,  useful  live.  He  died 
an  old  man ;  and  old  men  in  particular  ought  to  regard  his 
decease  as  a  solemn  admonition  to  be  also  ready,  to  finish  their 
course,  and  give  up  their  last  and  infinitely  solemn  and  inter- 
esting account. 

*  Mr.  Phinehas  Ware. 


SERMON   XXVI. 


EXPECTATION  OF  LONG  LIFE  UNWISE. 

FEBRUARY  5,  1826. 


Fob  man  also  knoweth  not  his  time  :  as  the  fishes  that  are  taken  in  an  evil  net, 

and  as  the  birds  that  are  caught  in  the  snare  ;  so  are  the  sons  of  men  snared 

in  an  evil  time,  when  it  falleth  suddenly  upon  them.  — Eccxes.  ix.  12. 

In  the  preceding  verse,  Solomon  represents  mankind  as  con- 
tinually liable  to  be  disappointed  in  their  most  sanguine  hopes, 
expectations  and  pursuits.  "  I  returned  and  saw  under  the  sun, 
that  the  race  is  not  to  the  swift,  nor  the  battle  to  the  strong, 
neither  yet  bread  to  the  wise,  nor  yet  riches  to  men  of  understand- 
ing, nor  yet  favor  to  men  of  skill ;  but  time  and  chance  hap- 
peneth  to  them  all."  And  he  subjoins  the  text,  that  the  uncer- 
tainty of  life  is  the  general  occasion  of  their  disappointments. 
"  For  man  also  knoweth  not  his  time :  as  the  fishes  that  are 
taken  in  an  evil  net,  and  as  the  birds  that  are  caught  in  the 
snare ;  so  are  the  sons  of  men  snared  in  an  evil  time,  when  it 
falleth  suddenly  upon  them."  These  words  imply,  that  man- 
kind naturally  desire  and  hope  that  their  life  will  be  preserved 
and  continued ;  but  yet  that  their  desires  and  hopes  of  living 
are  often  disappointed,  by  death's  coming  to  them  in  an  evil 
time  suddenly  and  unexpectedly.  The  truth  of  this  observa- 
tion has  been  visibly  and  strikingly  confirmed  by  the  experience 
of  mankind  from  age  to  age,  ever  since  the  sentence  of  mor- 
tality has  been  passed  upon  them.     Hence  we  may  conclude, 

That  men  are  unwise  in  expecting  to  live  long  in  this  world. 
I  shall  inquire, 

I.  Why  men  are  so  apt  to  expect  to  live  long  in  this  world ;  and, 

II.  Why  they  are  unwise  in  cherishing  this  expectation. 

I.  Let  us  inquire  why  men  are  so  apt  to  expect  to  live  long 


EXPECTATION     OF     LONG      LIFE     UNWISE.        327 

in  this  world.  It  needs  no  proof  that  they  are  apt  to  expect 
that  their  lives  will  be  prolonged  even  to  old  age.  It  is  the 
inward  thought,  hope  and  expectation  of  those  in  the  morning, 
in  the  meridian,  and  even  in  the  decline  of  life,  that  they  shall 
live  many  days,  if  not  many  years.  There  is  not,  perhaps,  a 
single  individual,  who  has  come  to  years  of  reflection,  that  does 
not  hope  and  expect  to  live  longer  in  the  world.  But  the  ques- 
tion before  us  is,  why  do  mankind  so  generally  expect  to  have 
their  lives  prolonged?  This  may  be  owing  to  two  things. 
One  is,  that  they  naturally  love  life.  There  is  nothing  in  this 
world  that  they  deem  more  precious  and  valuable,  than  life. 
"  Skin  for  skin ;  all  that  a  man  hath  will  he  give  for  his  life." 
Solomon  says,  "  Truly  the  light  is  sweet,  and  a  pleasant  thing 
it  is  for  the  eyes  to  behold  the  sun."  This  is  a  beautiful  world, 
and  contains  ten  thousand  things  which  are  suited  to  please  its 
rational  inhabitants,  and  create  a  fondness  for  living.  Hezekiah 
regretted  that  his  days  should  be  cut  off,  and  that  he  should  no 
more  behold  man  with  the  inhabitants  of  the  world.  David 
said  to  God,  "  Let  my  soul  live,  and  it  shall  praise  thee." 
Since  men  naturally  love  life  and  desire  to  live,  they  as  nat- 
urally hope  and  expect  to  live.  They  naturally  and  insensibly 
attend  to  every  thing  which  serves  to  cherish  their  fond  expecta- 
tion, and  easily  persuade  themselves  that  their  expectation  is 
well  founded.  The  health  they  have  enjoyed,  the  dangers  they 
have  escaped,  the  preservations  they  have  experienced,  the 
means  they  have  used  and  intend  to  use  to  lengthen  out  their 
days  all  serve  to  corroborate  and  confirm  their  pleasing  expec- 
tation that  then  lives  shall  be  long  continued.  But  their  dread 
of  death  is  another  strong  and  powerful  reason  why  they  cher- 
ish the  expectation  of  living  to  the  latest  period  of  human  life. 
Death  is  generally  the  king  of  terrors  to  the  most  of  mankind, 
which  leads  them  to  put  far  away  the  evil  day,  and  turn  their 
attention  from  those  truths,  those  objects,  and  those  scenes, 
which  they  know  have  a  tendency  to  remind  them  of  their 
frailty  and  mortality,  and  weaken  their  expectation  of  living. 
It  is  not  strange,  therefore,  that  their  dread  of  death  should 
strengthen  their  love  of  life ;  and  their  love  of  life  should  cher- 
ish, increase  and  confirm  their  desire,  their  hope,  and  their 
expectation  of  living  for  a  great  while  to  come.  Men  often 
suffer  their  high  hopes  and  expectations  respecting  other  things 
besides  life,  to  blind  then;  minds  and  stifle  the  plainest  dictates 
of  sound  reason.  Their  natural  love  of  life,  and  their  natural 
dread  of  death,  are  causes  sufficient  to  account  for  their  stupid 
and  absurd  thought  and  expectation,  that  they  shall  live  for  ever 
and  not  see  corruption. 
We  are  next  to  inquire, 


328  SERMON     X  XVI. 

II.  Why  it  is  unwise  in  persons  of  all  ages,  characters,  and 
conditions,  to  harbor  and  cherish  the  expectation  of  living  long 
in  this  world.     Here  I  may  observe, 

1.  This  is  unwise,  because  God  has  designedly  concealed 
the  length  of  their  days.  He  has  not  told  them  how  long  they 
shall  live,  nor  how  soon  they  shall  die ;  though  he  has  assured 
them  that  he  has  determined  the  number  of  their  months,  and 
fixed  the  bounds  over  which  they  cannot  pass.  He  has  said 
to  every  one,  "  Dust  thou  art,  and  unto  dust  shalt  thou  return." 
He  has  said,  "  It  is  appointed  unto  all  men  once  to  die."  He 
has  said,  "  There  is  no  man  that  hath  power  over  the  spirit 
to  retain  the  spirit ;  neither  hath  he  power  in  the  day  of  death ; 
and  there  is  no  discharge  in  that  war."  And  he  has  said, 
"  Man  goeth  to  his  long  home,  and  the  mourners  go  about  the 
streets."  So  plainly  and  repeatedly  has  he  pronounced  the 
sentence  of  death  upon  all  mankind ;  but  he  has  reserved  the 
times  of  executing  this  sentence  upon  each  individual  in  his 
own  power.  Though  he  has  determined  when,  and  where, 
and  by  what  means  every  person  shall  die,  yet  he  has  con- 
cealed all  these  things  in  his  own  breast,  and  revealed  them  to 
no  man  living.  All  that  the  living  know  upon  this  subject  is, 
that  there  is  "  a  time  to  be  born,  and  a  time  to  die."  No 
man,  therefore,  says  the  text,  knoweth  his  time  ;  that  is,  the 
time  of  his  dying.  Since  God  has  involved  all  men  in 
this  absolute  darkness  and  ignorance  respecting  the  time  of 
their  decease,  they  are  very  unwise  to  consider  it  as  an  evi- 
dence of  long  life ;  for  it  is  no  more  an  evidence  of  a  long 
than  of  a  short  life.  And  God  has  undoubtedly  subjected 
them  to  this  dark  and  disagreeable  uncertainty  respecting 
this  most  solemn  and  interesting  event,  to  check  and  restrain 
their  too  fond  desires  and  expectations  of  living  a  great 
w7hile  in  the  world.  In  the  view  of  reason,  this  uncer- 
tainty has  a  tendency  to  keep  death  continually  in  view,  and 
not  to  push  it  out  of  sight  and  out  of  mind.  And  when  it  is 
realized  in  a  time  of  sickness  or  danger,  it  seldom  fails  of  pro- 
ducing this  salutary  effect.  It  is  extremely  unwise  in  man- 
kind to  build,  as  multitudes  do,  high  hopes  and  expectations 
of  living  upon  the  very  uncertainty  of  life. 

2.  It  is  very  unwise  in  men  to  calculate  upon  long  life,  be- 
cause they  afe  continually  liable  to  innumerable  unknown 
and  unavoidable  causes  of  death.  Every  creature  and  object 
in  this  world  is  armed  against  the  life  of  man.  He  is  in  dan- 
ger from  the  air,  the  earth,  the  fire  and  the  water.  Each  of 
these  elements  has  destroyed  the  lives  of  thousands.  He  is  in 
danger  from  every  living  creature  that  flies,  or  moves,  or  creeps 
upon  the  earth,  or  swims  in  the  stream  or  ocean.     He  is  in 


EXPECTATION     OF     LONG     LIFE     UNWISE.        329 

danger  from  his  food  and  medicine  ;  from  his  enemies  ;  and 
from  his  friends,  who  unintentionally  and  accidentally  may  put 
a  period  to  his  life.  These  causes  of  death  are  often  unfore- 
seen and  unavoidable  by  short-sighted  men.  Man  knoweth 
not  his  time,  because  like  the  fishes  that  are  taken  in  an  evil 
net,  and  as  the  birds  that  are  caught  in  the  snare,  so  are  the 
sons  of  men  snared  in  an  evil  time,  when  it  falleth  suddenly 
upon  them.  Men,  like  the  fishes  and  the  fowls,  are  contin- 
ually exposed  to  a  vast  many  fatal  snares  and  accidents,  which 
unexpectedly  and  instantaneously  produce  their  fatal  effects. 
What  multitudes  of  mankind  have  suddenly  and  unexpectedly 
perished  by  fire,  by  water,  and  by  the  hand  of  violence  !  No 
person  knows  how  soon  some  fatal  accident  may  befall  him. 
He  continually  walks  upon  the  side  of  the  grave,  and  the  verge 
of  eternity.  It  is  extremely  unwise  for  mankind  to  indulge 
strong  hopes  and  expectations  of  living  long  in  this  world, 
where  they  are  continually  exposed  to  so  many  unseen,  una- 
voidable, and  fatal  accidents. 

3.  Men  are  unwise  to  expect  that  their  lives  will  be  long 
lengthened  out,  because  God,  in  his  providence,  is  continually 
and  solemnly  warning  them  against  such  vain  expectations. 
He  has  for  nearly  four  thousand  years  been  gradually  curtailing 
the  lives  of  men.  It  has  been  computed  that  more  than  half 
of  mankind  die  before  they  are  eight  years  old.  How  many 
more  die  before  they  reach  the  age  of  manhood !  How  many 
more  before  they  reach  the  meridian  of  life!  How  many 
more  before  they  reach  the  period  of  seventy  years  !  And  it  is 
very  rare  to  meet  a  man  who  has  arrived  at  eighty ;  and  a  still 
more  striking  spectacle  to  see  a  man  who  is  a  hundred  years 
old.  Providence  is  constantly  and  visibly  confirming  the  dec- 
laration of  scripture,  that  the  grave  is  without  any  order.  God 
is  continually  calling  the  human  race  out  of  time  into  eternity, 
without  any  apparent  regard  to  their  age,  their  character,  or 
their  condition  in  life.  He  is  continually  taking  away  the 
child  before  the  youth,  the  youth  before  the  man,  the  man  of 
twenty  before  the  man  of  forty,  the  man  of  forty  before  the 
man  of  fifty,  or  sixty,  or  seventy,  or  eighty,  or  any  of  a  greater 
age.  He  promiscuously  takes  away  the  useless  and  the  useful, 
the  learned  and  unlearned,  the  rich  and  the  poor,  the  religious 
and  irreligious.  He  apparently  disregards  the  desires,  the 
hopes,  the  expectations,  and  even  the  prayers  of  the  dying,  and 
those  of  their  nearest  and  dearest  friends.  As  God  gives  and 
preserves,  so  he  takes  away  life,  by  his  particular  providence. 
According  to  the  common  and  general  laws  of  nature,  men 
might  live  now  as  long  as  they  did  in  the  first  generations  of 
mankind.     But  very  few  of  mankind,  at  this  day,  die  a  proper 

vol.  in.  ■  42 


330 


SERMON     X  X  V  I 


natural  death.  The  decays  of  age  are  generally  premature, 
and  hastened  by  the  improvidence,  intemperance,  and  excessive 
labors  and  fatigues  of  men  in  the  earlier  or  later  periods  of 
life.  They  are  extremely  apt  to  be  too  lavish  of  their  strength, 
and  too  careless  of  their  health  and  safety,  by  which  they  bring 
upon  themselves  a  premature  and  painful  old  age,  which  they 
might  retard  and  render  vastly  more  easy,  pleasant,  and  useful. 
The  general  laws  by  which  God  gOArerns  the  natural  world 
allow  men  to  live  much  longer  in  the  world  than  they  common- 
ly do.  But  God,  by  his  particular  providence,  causes  one 
general  law  of  nature  to  counteract  and  obstruct  another  in 
producing  its  natural  effect.  It  is  by  means  of  a  particular 
providence  that  God  brings  about  storms,  and  earthquakes, 
and  inundations,  and  conflagrations,  and  hurricanes,  and  torna- 
does, and  pestilences,  and  sweeping  sicknesses,  and  fatal 
accidents.  We  have  no  account  of  God's  visiting  the  world 
with  those  dire  calamities  for  nearly  two  thousand  years,  except 
in  one  instance,  that  of  the  Flood.  It  is  not  so  strange,  there- 
fore, that  the  lives  of  men  were  once  ten-fold  longer  than  they 
are  generally  at  the  present.  But  ever  since  God  reduced  the 
common  period  of  human  life  from  about  a  thousand,  to  about 
three-score  years  and  ten,  he  has  appeared  to  dispose  of  the 
lives  of  men  by  a  more  particular  providence,  and  employs  in- 
numerable causes  to  counteract  the  general  laws  of  nature, 
which  once  amazingly  prolonged  the  lives  of  men.  God  is 
now,  by  his  particular  providence,  visibly  and  solemnly  admon- 
ishing the  living,  not  to  expect  that  he  will  carry  many  of  them 
to  old  age,  but  to  expect  a  short,  rather  than  a  long  life.  God 
is  reading  them  a  solemn  lecture  upon  the  shortness  and  uncer- 
tainty of  their  lives,  by  causing  so  many  of  every  age,  character, 
and  condition,  to  fall  around  them  from  year  to  year,  from 
month  to  month,  from  week  to  week,  and  from  day  to  day.  If 
they  would  only  measure  their  lives,  as  God  measures  them  in 
his  providence,  they  would  be  more  apt  to  expect  a  short,  than 
a  long  life.  They  are  extremely  unwise  in  not  measuring 
their  lives  by  the  most  accurate  standard  God  has  given  them, 
by  which  to  pass  a  just  estimate  upon  the  length  of  their  lives. 
Let  a  child,  a  youth,  a  man  of  any  age,  seriously  consider  in 
how  many  ways  God  is  cutting  short  the  lives  of  men,  every 
where  and  every  day,  how  many  hair-breadth  escapes  he  has 
had,  and  it  will  convince  him  that  it  is  folly  and  presumption 
in  him,  to  expect  that  his  own  life  will  be  lengthened  rather 
than  shortened.  "Will  wise  men,  will  bad  men,  will  good  men, 
risk  the  security  of  all  their  property  upon  the  uncertain  life  of 
a  child,  or  a  youth,  or  of  any  man,  whether  young  or  old,  rich 
or  poor,  robust  or  feeble  ?     No,  they  will  not  trust  to  any  such 


EXPECTATION     OF     LONG     LIFE     UNWISE.        331 

uncertain  foundation  for  the  security  of  property.  How  much 
more  unwise  and  absurd  is  it,  for  them  to  build  their  fondest 
and  strongest  hopes  of  life  itself  upon  so  slender  and  precarious 
a  foundation !  > 

4.  It  will  appear  still  more  unwise  and  absurd  for  men  to 
form  and  cherish  high  hopes  and  expectations  of  living  long 
in  this  world,  if  we  consider  how  expressly  and  repeatedly 
God,  in  his  word,  has  warned  and  admonished  them  against 
it.     Solomon  says,  "  Man  knoweth  not  his  time."     Job  says, 
"  Man  that  is  born  of  a  woman  is  of  few  days."     "  He  cometh 
forth  like  a  flower,  and  is  cut  down :  he  fleeth  also  as  a  shad- 
ow, and  continueth  not."     David  says  to  God,  "  Behold,  thou 
hast  made  my  days  as  an  hand  breadth,  and  mine  age  is  as 
nothing  before  thee ;  verily  every  man  at  his  best  state  is  alto- 
gether vanity."     Again,  he  says  to  God,  "  Thou  turnest  man  to 
destruction :  and  sayest,  Return,  ye  children  of  men."     "  Thou 
earnest   them  away  as  with  a  flood :  they  are  as  a  sleep ;  in 
the  morning  they  are  like  grass  which  groweth  up.     In  the 
morning  it  flourisheth  and  groweth  up,  in  the  evening  it  is  cut 
down  and  withereth."     God  says  to  every  man  by  Solomon, 
"  Boast  not  thyself  of  to-morrow,  for  thou  knowest  not  what  a 
day  may  bring  forth."     The  apostle  James  says,  "  Go  to  now, 
ye  that  say,  to-day  or  to-morrow,  we  will  go  into  such  a  city, 
and  continue  there  a  year,  and  buy  and  sell,  and  get  gain : 
Whereas  ye  know  not  what  shall  be  on  the  morrow :  for  what 
is  your  life  ?     It  is  even  a  vapor  that  appeareth  for  a  little  time, 
and  then  vanisheth  away.     For  that  ye  ought  to  say,  If  the 
Lord  will  we  shall  live,  and  do  this  or  that."     The  inspired 
writers  in  these  passages  have  given  a  lively  and  instructive 
picture  of  the  frailty  of  man,  and  of  the  shortness  and  uncer- 
tainty of  human  life.     But   Christ  still  more  expressly  and 
pointedly  warned  men  against  putting  far  away  the  evil  day, 
and  banishing  the  thoughts  of  death  from   their  minds.     He 
said,  "  Watch  therefore :  for  ye  know  not  what  hour  your  Lord 
doth  come."     "  Take  ye  heed,  watch  and  pray,  for  ye  know  not 
when  the  time  is.     For  the  Son  of  man  is  as  a  man  taking  a 
far  journey,  who  left  his  house  and  gave  authority  to  his  ser- 
vants, and  to  every  man  his  work,  and  commanded  the  porter 
to  watch.     Watch  ye  therefore:  for  ye  know  not  when  the 
master  of  the  house  cometh,  at  even,  or  at  midnight,  or  at  the 
cock-crowing,  or  in  the  morning.     Lest  coming  suddenly,  he 
find  you  sleeping.     And  what  I  say  unto  you,  I  say  unto  all, 
Watch."     "  And  he  spake  a  parable  unto  them,  saying,  The 
ground  of  a  certain  rich  man  brought  forth  plentifully :  and  he 
thought  within  himself,   saying,  What  shall  I  do,  because  I 
have  no  room  where  to  bestow  my  fruits  ?     And  he  said,  This 
will  I  do  :  I  will  pull  down  my  barns,  and  build  greater;  and 


332 


SERMON     XXIV 


there  will  I  bestow  all  my  fruits  and  my  goods.  And  I  will 
say  to  my  soul,  Soul,  thou  hast  much  goods  laid  up  for  many 
years  ;  take  thine  ease,  eat,  drink,  and  be  merry.  But  God 
said  unto  him,  Thou  fool,  this  night  thy  soul  shall  be  required 
of  thee  ;  then  whose  shall  those  things  be  which  thou  hast 
provided  ?  "  All  these  are  but  a  few  of  the  solemn  admoni- 
tions which  may  be  found  upon  almost  every  page  of  the  Bible, 
against  men's  indulging  the  vain  and  pleasing  expectation  of 
living  long  in  this  dying  world.  But  why  should  God  so 
expressly,  so  pointedly,  and  so  abundantly  warn  mankind 
against  their  forgetting  their  frailty  and  mortality,  and  expecting 
to  live  many  days  in  a  world  where  they  know  not  that  they 
shall  live  one  day  ?  The  reason  every  sober,  reflecting  person 
may  find  in  his  own  mind.  Who  is  not  conscious  of 
indulging  this  vain  and  groundless  expectation  ?  But  God  in 
mercy  forbids  it,  and  has  employed  the  best  means  to  prevent 
it.  Finally,  every  one  must  be  conscious  that  he  deserves  to 
die,  for  his  past  misimprovement  of  his  precious  life.  Who 
can  look  back  upon  the  days  and  years  he  has  lived,  without  a 
consciousness  of  having  neglected  and  perverted  many  golden 
seasons  and  opportunities  of  doing  and  getting  good,  and  of 
glorifying  the  Giver  and  Preserver  of  his  life,  for  which  he 
deserves  to  be  cut  down  as  a  cumberer  of  the  ground?  What 
ground  then  has  he  to  expect  that  God  will  continue  his 
patience,  forbearance,  and  long-suffering  towards  him?  He 
can  see  good  reasons  why  God  should  cut  short  his  days,  but 
not  so  good  reasons  why  he  should  prolong  his  forfeited,  or 
useless,  or  worse  than  useless  life.  It  is  nothing  less  than  pre- 
sumption for  any  of  the  living  to  expect  that  their  forfeited 
days  should  be  prolonged.  They  have  much  more  reason  to 
feel  and  say,  "  It  is  of  the  Lord's  mercies  that  we  are  not  con- 
sumed." 


IMPROVEMENT. 

1.  Since  mankind  are  so  extremely  apt  to  harbor  and  cherish 
habitual  expectation  of  the  long  continuance  of  life,  there  is 
reason  to  think  that  they  generally  die  unexpectedly  to  them- 
selves. Though  God  is  constantly  admonishing  them  by  his 
word  and  providence  of  the  frailty  and  uncertainty  of  life,  yet 
they  imagine  that  their  mountain  stands  strong,  and  death  at  a 
great  distance  from  them,  if  not  from  others ;  and  of  course,  let 
death  come  when  it  will,  whether  in  an  earlier  or  later  period  of 
life,  whether  by  a  slow  lingering  disorder,  or  by  an  acute  dis- 
temper, or  some  unforeseen  accident,  it  comes  unexpectedly. 
The  weak,  debilitated  person  loves  to  live,  and  dreads  to  die, 
and  cherishes  the  hope  and  expectation  that  he  may  gradually 


EXPECTATION     OF     LONG     LIFE     UNWISE.        333 

recover  from  his  low  and  languishing  state,  and  for  a  long  time 
enjoy  more  health  and  strength  than  he  ever  enjoyed  before. 
But  if  he  should  not  become  so  strong  and  robust  as  some 
others,  yet  he  secretly  indulges  a  hope  and  expectation  that  he 
may  live  a  long  though  feeble  life,  as  others  have  done.  And 
notwithstanding  he  perceives  that  he  is  gradually  declining 
from  month  to  month,  and  from  week  to  week,  and  even  from 
day  to  day,  he  still  fixes  his  attention  on  some  flattering  symp- 
tom, and  cherishes  a  hope  of  living,  which  diverts  his  mind 
from  the  painful  thoughts  of  dying,  until  a  month,  or  a  week, 
or  day  before  he  suddenly  and  unexpectedly  goes  the  way  of 
all  the  earth.  How  often  do  such  slow,  sudden  deaths  occur ! 
Those  who  are  seized  with  some  acute  disorder  are  apt  to  hope 
that  it  will  be  of  short  continuance,  and  though  hard  to  endure, 
that  they  shall  soon  recover  their  usual  health  and  strength,  until 
forty-eight  or  twenty-four  hours  before  they  are  surprised  at  the 
certain  prospect  of  dropping  suddenly  into  eternity.  To  these 
maybe  added  the  numerous  instances  of  sudden  and  unexpected 
deaths,  by  fatal  accidents.  Though  but  very  few  persons  would 
choose  to  die  suddenly  and  unexpectedly,  yet  multitudes  choose 
to  do  that  which  exposes  them  to  an  unexpected  death;  for 
they  choose  to  cherish  the  expectation  of  living,  as  long  as  possi- 
ble, and  to  banish  from  their  minds  the  thoughts  of  dying,  as  long 
as  possible.  They  will  inwardly  boast  of  to-morrow,  though  they 
know  not  what  a  day  may  bring  forth.  They  will  say  to  them- 
selves, "  To-morrow  shall  be  as  this  day,  and  much  more  abun- 
dant." They  will  "  think  all  men  mortal,  but  themselves."  They 
will  think  that  while  they  see  others  taken,  they  shall  be  left. 
They  will  disregard  what  observation,  reason  and  scripture  tells 
them  of  the  uncertainty  of  life,  and  strengthen  their  hopes  and 
expectation  of  living,  from  the  very  evidence  God  has  given 
of  their  constant  danger  of  dying.  It  must  be  because  madness 
is  in  their  hearts,  that  they  stupidly  harbor  and  cherish  the 
hope  and  expectation  of  living  till  the  moment  they  go  to  the 
dead. 

2.  It  appears  from  what  has  been  said,  that  death  commonly 
comes  to  men  in  an  evil  time.  They  are  commonly  called 
out  of  this  into  another  world,  suddenly  and  unexpectedly  to 
themselves,  as  the  fish  is  caught  in  the  net,  and  the  bird  in  the 
snare,  in  an  evil  time.  It  is  always  an  evil  time,  to  do  any  thing 
of  serious  and  weighty  importance  to  ourselves,  or  to  others, 
suddenly  and  unexpectedly.  To  die  is  the  great  and  last  act 
to  be  done  on  the  stage  of  life,  and  extremely  solemn  and 
interesting  to  the  dying  and  to  the  living;  and  a  sudden  and 
unexpected  time  is  certainly  a  very  evil  time  to  make  the  sol- 
emn and  important  transition  out  of  this  into  the  invisible  and 
eternal  world.     To  die  suddenly  and  unexpectedly  is  usually 


334  SERMON     XXVI. 

attended  with  very  great  and  serious  evils,  which  every  body 
would  wish  to  escape.  Who  among  the  rich,  the  high,  and 
the  great,  would  not  dread  to  be  called  suddenly  and  unexpect- 
edly out  of  time  into  eternity?  "Who  among  the  young,  the 
gay,  the  thoughtless  and  stupid,  would  not  tremble  at  the 
thought  of  being  summoned  before  the  bar  of  God  suddenly, 
and  without  a  moment's  time  for  anticipation  and  reflection  ? 
Who  among  the  aged  and  the  pious  would  not  deprecate 
meeting  death  at  an  unexpected  time  and  place  ?  Who  man- 
age either  their  temporal  or  spiritual  concerns  with  so  much  dis- 
cretion, prudence  and  wisdom,  as  to  be  duly  prepared  to  meet 
death,  without  any  time  to  set  their  souls  and  houses  in  order  ? 
Hezekiah  deprecated  an  early  and  unexpected  death.  And 
David  ardently  prayed  for  a  little  space  to  prepare  for  his  great 
and  last  change.  "  O  spare  me,"  said  he  to  God,  "  that  I  may 
recover  strength,  before  I  go  hence,  and  be  no  more."  It  is  a 
great  evil  and  calamity  to  be  overwhelmed  with  unthought-of 
cares  and  concerns  in  a  dying  hour.  But  an  unexpected  and 
sudden  death  very  often  brings  with  it  a  multitude  of  such 
unthought-of,  and  unregulated,  and  neglected  cares  and  con- 
cerns. So  that  death  always  comes  in  an  evil  time,  when  it 
comes  unexpectedly.  And  it  appears  from  what  has  been 
said,  that  it  almost  universally  comes  unanticipated  and  unex- 
pected. Though  mankind  see  wise  men  die,  and  likewise 
the  fool  and  brutish  person  perish,  yet  they  will  indulge  the 
inward  thought,  the  secret  expectation,  that  they  shall  never 
leave  this  world  and  see  corruption.  They  fit  themselves  for 
a  death  unexpected  and  unprepared  for,  which  involves  them 
in  the  greatest  darkness,  anxiety  and  distress,  that  they  ever 
experienced.  If  this  were  not  common,  it  would  be  strange ; 
but  that  it  is  common,  is  stranger  still ;  since  God  in  his  word 
and  providence  has  given  them  so  many  admonitions  always 
to  stand  expecting  and  waiting  for  their  great  and  last  change. 
3.  It  appears  from  men's  undue  expectation  of  living,  why 
bereavements  are  often  so  heavy  and  grievous  to  be  borne. 
Those  who  habitually  expect  to  live  long  in  the  world  them- 
selves, are  almost  equally  prone  to  expect  that  their  relatives 
and  friends  will  be  long-lived ;  and  therefore  their  sudden  and 
unexpected  death  brings  with  it  a  sudden  and  unexpected 
bereavement,  which  often  gives  a  treble  and  sometimes  a  ten- 
fold weight  to  it.  When  a  bereavement  is  previously  expected, 
the  mind  has  time  to  collect  itself,  and  prepare  to  support  it, 
which  greatly  mitigates  the  affliction.  But  when  bereavements 
come  suddenly  and  unexpectedly,  they  discompose  the  mind, 
obstruct  the  exercise  of  the  rational  powers,  and  take  away 
fortitude  and  resolution,  and  render  them  too  heavy  to  be  borne. 
The  sudden  and  unexpected  afflictions  and  bereavements  of 


EXPECTATION     OF     LONG     LIFE      UNWISE.         OOO 

Job  overwhelmed  his  mind,  and  struck  him  dumb  for  seven 
days  and  seven  nights.  And  the  sudden  death  of  Absalom 
was  a  bereavement  too  heavy  for  David  to  bear  with  calmness, 
patience  and  submission.  Unexpected  bereavements  have 
often  struck  mourners  not  only  dumb,  but  disconsolate,  and 
even  senseless  all  their  days;  and  not  in  a  few  instances,  in- 
stantaneously put  a  period  to  their  lives.  As  deaths  commonly 
come  unexpected  to  the  dying,  so  they  commonly  come  unex- 
pected to  the  living,  and  pierce  their  hearts  with  keen  anguish 
and  distress.  Hence  says  Solomon,  when  man  goeth  to  his 
long  home,  the  mourners  go  about  the  streets.  By  their  fond- 
ness and  expectation  of  living,  they  unfit  themselves  for  the 
bearing  of  bereavements,  which  they  have  good  reason  to 
expect,  and  subject  themselves  to  unnecessary  grief  and  sorrow. 
Parents  have  abundant  reason  to  expect  to  be  bereaved  of  their 
children.  Children  have  abundant  reason  to  expect  to  be  be- 
reaved of  their  parents.  The  nearest  and  dearest  friends  have 
abundant  reason  to  expect  that  their  connections  in  this  world 
will  be  dissolved.  God,  by  his  word  and  providence,  is  con- 
tinually teaching  them  to  expect  the  frials  of  sore  bereavements. 
The  father  who  has  not  lost  a  son  or  a  daughter;  the  son  or 
the  daughter  that  has  not  lost  a  father  or  mother;  the  brother 
that  has  not  lost  a  brother;  and  the  sister  that  has  not  lost  a 
sister,  and  the  man  who  has  not  lost  an  intimate  friend;  all 
such  persons  have  abundant  reason  to  live  in  the  expectation  of 
sore  bereavements  still  to  fall  to  their  lot,  and  that  too,  suddenly 
and  unexpectedly.  It  is  extreme  folly  for  any  to  hope  and 
expect  that  they  shall  be  exempted  from  the  troubles,  and  afflic- 
tions, and  bereavements,  which  have  wrung  the  hearts  of 
thousands  and  thousands.  The  longer  any  live,  the  more 
bereavements  and  sorrows  they  have  reason  to  expect.  If  their 
lives  should  be  protracted,  the  lives  of  those  whom  they  most 
value  and  esteem  may  be  shortened,  proving  a  source  of  ex- 
quisite sorrow  and  lamentation.  And  if  they  unwisely  forget 
the  frailty  and  mortality  of  their  friends,  they  will  lay  a  founda- 
tion for  aggravated  grief  and  disappointment. 

4.  Since  death  so  generally  comes  suddenly  and  unexpect- 
edly to  the  living,  we  learn  the  wisdom  and  importance  of 
early  piety.  As  children  and  youth  are  not  too  young  to  die, 
so  they  are  not  too  young  to  remember  their  Creator,  and  give 
their  hearts  and  lives  to  God.  They  are  of  all  persons  most 
apt  to  hope  and  expect  to  live  a  great  while  in  this  world. 
They  look  upon  the  aged  as  destined  to  death,  but  they  expect 
that  they  are  destined  to  life.  But  God  has  told  them  by  his 
providence,  as  well  as  by  his  word,  that  death  will  make  greater 
ravages  among  them,  according  to  their  numbers,  than  among 
any  other  class  of  the  living.     There  are  far  more  of  mankind 


336 


SERMON      XXVI 


die  in  infancy,  childhood  and  youth,  than  in  any  other  period 
of  life.  While  children  and  youth  live  without  fear,  without 
prayer,  and  without  hope  in  Christ,  they  are  imminently 
exposed  to  be  cut  down,  and  suddenly  and  unexpectedly  hur- 
ried into  eternity  unprepared,  to  the  present  sorrow  of  their 
pious  parents  and  friends,  and  to  their  own  everlasting  sorrow. 
Where  is  the  individual  child,  or  youth,  that  has  a  rational 
ground  to  expect  that  he  shall  live  to  three-score  years  and  ten, 
or  even  to  the  meridian  of  life  ?  Every  child  and  youth  has 
far  more  reason  to  expect,  that  as  the  fish  is  caught  in  the  net, 
and  the  bird  in  the  snare,  he  shall  fall  an  early  victim  to  some 
mortal  disease,  or  fatal  accident.  If  the  young  were  exempted 
from  death,  they  might  have  a  better  excuse  than  others  for 
neglecting  the  concerns  of  their  souls.  But  since  they  are  more 
than  others  exposed  to  an  early  and  sudden  death,  they  are 
more  inexcusable  for  spending  their  days  in  sin  and  vanity, 
and  putting  far  away  the  evil  day,  and  unfitting  themselves 
both  for  living  and  dying.  Is  it  not  time,  high  time  for  chil- 
dren and  youth  in  this  place  to  attend  to  the  things  which 
belong  to  their  everlasting  peace,  before  their  feet  stumble  on 
the  dark  mountains  of  death  ?  How  can  they  answer  it  to 
God,  if  they  spend  their  childhood  and  youth  in  vanity  ?  And 
how  can  they  hope  to  escape  an  early  and  unexpected  death,  if 
they  disregard  and  disobey  the  plain  and  repeated  admonitions 
of  God  in  his  word,  and  in  his  providence  which  is  constantly 
calling  them  to  witness  the  disappointments  of  the  dying  and 
the  living  ? 

5.  We  learn  from  what  has  been  said,  why  God  does  cause 
so  many  sudden  and  unexpected  deaths  to  take  place  in  the 
world.  God  might  bring  every  one  to  the  grave  in  a  good 
time,  both  for  himself  and  for  others.  He  does  in  some  few 
cases  order  all  the  circumstances  of  death  in  such  a  manner, 
as  to  gratify  the  desires  of  the  dying  and  the  living.  Some  of 
the  ancient  patriarchs  died  in  perfect  peace  to  themselves,  and 
to  their  surviving  friends.  And  who  could  desire  to  die  at  a 
better  time,  and  in  a  better  manner,  than  good  old  Simeon  and 
Barzillai  did  ?  But  how  seldom  does  death  come  to  men  in 
such  a  good  time,  and  in  such  a  peaceful  manner !  Death  far 
more  commonly  seizes  the  young  and  the  old,  the  high  and 
the  low,  the  rich  and  the  poor,  the  gracious  and  the  graceless, 
as  the  fish  that  is  caught  in  the  net  and  the  bird  in  the  snare, 
in  an  evil  time,  when  they  little  expect  it,  and  are  little  prepared 
for  it.  God  knows  that  this  is  a  sore  evil  to  the  sons  of  men. 
Why  then  does  he  so  often  send  death  to  so  many  persons, 
and  so  many  houses,  suddenly  and  unexpectedly  ?  It  is 
undoubtedly  designed  more  for  the  benefit  of  the  living  than 
for  the  dying.      It  may  be  a  token  of  evil  to  the  dying,  but  a 


EXPECTATION     OF     LONG     MFE     UNWISE.  337 

token  of  good  to  the  living.  It  is  suited  to  afflict,  to  instruct, 
and  to  produce  a  salutary  and  saving  impression  on  the  minds 
of  mourners.  God  sees  it  necessary  that  some  other  means 
should  be  employed  to  awaken  the  stupid,  than  his  word, 
which  they  will  not  read,  will  not  hear,  or  will  not  understand. 
When  death  comes  in  an  evil  time,  suddenly  and  unexpectedly 
to  the  old,  it  is  alarming  to  the  old ;  but  when  it  comes  sud- 
denly and  unexpected  to  the  young,  to  the  thoughtless,  to  the 
gay,  and  to  the  secure,  it  seldom  fails  of  making  a  sensible,  if 
not  a  lasting  impression  upon  the  most  careless  and  stupid. 
How  many  have  been  effectually  awakened,  by  such  sudden, 
unexpected,  and  solemn  instances  of  death  ! 

6.  We  learn  from  what  has  been  said,  that  the  late  death  of 
a  youth  in  this  place  is  a  loud  call  to  the  young  to  be  also 
ready.  They  know  not  which  of  their  names  stands  next  in 
death's  commission.  It  is  God,  who  speaks  by  this  instance 
of  sudden  and  unexpected  death  ;  and  it  is  God  who  speaks  to 
the  youth,  who  have  resisted  other  calls  and  admonitions,  to 
prepare  for  that  eternity,  to  which  they  are  rapidly  tending. 
To  prepare,  I  say  ;  for  no  man,  no  youth,  is  prepared  for 
heaven,  while  his  heart  is  at  total  enmity  against  God.  Such 
a  heart  will  effectually  shut  any  of  mankind  out  of  heaven. 
And  such  a  heart  the  young  in  this  place  give  too  much 
evidence  that  they  possess  ;  and  of  course  that  they  are 
actually  unprepared  to  die.  How  dangerous  then  is  your  situ- 
ation !  If  you  must  leave  this  world,  and  are  not  prepared  for 
heaven,  what  are  you  prepared  for  ?  Be  entreated  to  answer 
this  question,  and  it  cannot  fail  to  condemn  you.  Your  own 
hearts  are  the  highest  evidence  that  you  are  in  a  wretched  and 
forlorn  situation.  And  where  can  you  find  better  directions, 
than  in  the  Bible  ?  It  commands  you  to  remember  your  Crea- 
tor in  the  days  of  your  youth.  Are  you  prepared  to  meet 
death  in  such  a  manner  as  that  young  person  did  ? 

Finally,  this  subject  shows  that  the  present  mourners  have 
great  cause  of  sorrow.  God  has  taken  away  their  son  in  the 
morning  of  life.  He  has  taken  him  away  suddenly.  He  has 
taken  him  away  in  an  evil  time  to  them.  Less  than  a  year 
ago,  they  were  called  to  a  similar  bereavement.  The  wounds 
of  that  bereavement  are  not  healed,  before  they  have  sorrow 
upon  soitow.  Repeated  strokes  must  give  them  deeper  and 
deeper  wounds.  They  may  with  some  propriety  cry,  "  Behold, 
all  ye  that  pass  by,  and  see  if  there  be  any  sorrow  like  unto 
my  sorrow."  They  have  great  need  of  consolation  from  God, 
and  from  man.  Man  will  pity,  but  God  only  can  heal  their 
wounds.  Let  them  apply  to  him  properly,  and  it  will  not  be 
in  vain. 

vol.  in.  43 


SERMON   XXVII. 


SOULS  OF  BELIEVERS  LIVE  SEPARATE  EROM  THEIR 

BODIES. 


MAY  14,  1826. 


He  that  "believeth  in  me,  though  he  -were  dead,  yet  shall  he  live.  — John,  xi.  25. 

When  Lazarus  of  Bethany  was  sick,  his  sisters,  Mary  and 
Martha,  sent  for  Christ  to  come  and  visit  him ;  but  for  good 
reasons  he  delayed  coming  until  Lazarus  was  dead.  And 
when  he  came,  Martha  regretted  his  delay,  and  said,  "  Lord, 
if  thou  hadst  been  here,  my  brother  had  not  died. — Jesus  saith 
unto  her,  Thy  brother  shall  rise  again.  Martha  saith  unto 
him,  I  know  that  he  shall  rise  again  in  the  resurrection  at  the 
last  day.  Jesus  said  unto  her,  I  am  the  resurrection  and  the 
life :  he  that  believeth  in  me,  though  he  were  dead,  yet  shall 
he  live ;  and  whosoever  liveth  and  believeth  in  me,  shall  never 
die."  These  declarations  look,  at  first  view,  as  very  inconsis- 
tent and  absurd ;  but  they  may  be  easily  reconciled.  Christ 
here  speaks  of  two  kinds  of  death ;  the  death  of  the  body,  and 
the  death  of  the  soul.  Though  he  allows  that  believers  may 
die  a  natural  death,  and  their  bodies  may  sleep  in  the  dust 
until  the  resurrection  at  the  last  day,  yet  he  denies  that  their 
souls  die  with  their  bodies,  or  become  dormant  and  insensible. 
But  on  the  contrary,  he  suggests  that  they  shall  still  live,  from 
the  time  they  leave  their  bodies  to  the  time  they  are  reunited 
at  the  general  resurrection.  Taking  our  Saviour's  words  in  this 
plain  and  obvious  sense,  they  are  so  far  from  being  absurd  and 
inconsistent,  that  they  convey  in  a  very  striking  manner,  a  very 
serious  and  interesting  truth,  which  all  the  living  ought  to  be- 
lieve and  realize.  This,  therefore,  is  the  truth  which  falls 
under  our  present  consideration  : 


SOULS  OF  BELIEVERS  AFTER  DEATH.     339 

That  the  souls  of  believers  shall  live  while  separate  from 
their  bodies.     I  shall  show, 

I.  That  the  soul  and  body  are  distinct. 

II.  That  the  souls  of  believers  shall  live,  while  separate 
from  their  bodies.     And, 

III.  What  life  they  shall  live  in  that  separate  state. 

I.  We  are  to  consider  the  distinction  between  the  soul  and 
the  body.  This  distinction  is  disbelieved  and  denied  by  some, 
though  it  is  one  of  the  most  plain  and  sensible  distinctions  in 
nature.  The  body  is  material,  but  the  soul  is  spiritual.  The 
body  has  properties  which  are  not  to  be  found  in  spirit ;  and 
the  spirit  has  properties  which  are  not  to  be  found  in  body. 
The  essential  properties  of  matter  are  extension,  solidity  and 
gravitation  ;  but  the  essential  properties  of  spirit  are  sensi- 
bility, perception,  understanding  and  volition.  These  essential 
properties  of  matter  and  mind  are  so  entirely  different  and 
distinct,  that  they  cannot  be  transferred  from  the  one  to  the 
other,  or  transformed  into  one  another.  Matter  cannot  be 
made  to  perceive,  understand  and  will ;  nor  can  the  properties 
of  extension,  solidity  and  gravitation  be  transformed  into  intel- 
lectual faculties.  We  cannot  conceive  that  even  omnipotence 
can  destroy  the  essential  distinction  between  matter  and  mind, 
body  and  soul.  God  cannot  give  extension,  solidity  and  grav- 
itation to  the  soul,  nor  perception,  thought  and  volition  to  the 
body.  All  we  know  about  body  are  its  properties  ;  and  all  we 
know  about  mind  are  its  properties ;  and,  by  knowing  these, 
we  know  that  matter  and  mind  are  essentially  different,  and 
so  long  as  they  exist  they  must  be  distinct  existences.  This 
we  find  is  the  general  representation  of  scripture.  In  the  first 
account  we  have  of  man,  his  body  and  soul  are  represented  as 
distinct  and  separate.  "  And  the  Lord  God  formed  man  of 
the  dust  of  the  ground,  and  breathed  into  his  nostrils  the  breath 
of  life,  and  man  became  a  living  soul."  As  the  body  and 
soul  of  man  were  at  first  formed  separately  and  distinctly,  so 
they  are  visibly  separated  at  death.  "  Then  shall  the  dust 
return  to  the  earth  as  it  was,  and  the  spirit  shall  return  to  God 
who  gave  it."  Upon  the  ground  of  this  distinction,  Christ 
tells  his  followers,  "  Fear  not  them  who  kill  the  body,  but  are 
not  able  to  kill  the  soul."  The  apostle  James  employs  this 
distinction  to  illustrate  another  subject.  "  For  as  the  body 
without  the  spirit  is  dead,  so  faith  without  works  is  dead  also." 
The  apostle  Peter  speaks  of  his  own  body  as  distinct  from  his 
soul.  "  Yea,  I  think  it  meet,  as  long  as  I  am  in  this  taberna- 
cle, to  stir  you  up,  by  putting  you  in  remembrance,  knowing 
that  shortly  I  must  put  off  this  tabernacle,  even  as  our  Lord 
Jesus  hath  showed  me."     By  this  tabernacle  he  means  his 


340  SERMON     XXVII. 

body,  and  by  putting  it  off  he  means  dying,  as  he  explains  it 
in  the  next  words.  "  Moreover,  I  will  endeavor  that  ye  may 
be  able  after  my  decease  to  have  these  things  always  in  re- 
membrance." The  apostle  Paul,  in  the  fifth  chapter  of  his 
second  epistle  to  the  Corinthians,  uses  the  same  figurative 
language  that  Peter  does,  to  mark  the  distinction  between  the 
soul  and  the  body.  "  For  we  know  that  if  our  earthly  house 
of  this  tabernacle  were  dissolved,  we  have  a  building  of  God, 
an  house  not  made  with  hands,  eternal  in  the  heavens.  For 
in  this  we  groan,  earnestly  desiring  to  be  clothed  upon  with 
our  house  which  is  from  heaven. — Therefore  we  are  always 
confident, — and  willing  to  be  absent  from  the  body,  and  to  be 
present  with  the  Lord."  Paul  also  tells  us  of  his  spirit's  being 
caught  up  to  heaven,  while  his  body  remained  on  earth.  "  I 
knew  a  man  in  Christ  about  fourteen  years  ago,  (whether  in 
the  body,  I  cannot  tell ;  or  whether  out  of  the  body,  I  cannot 
tell ;)  such  an  one  caught  up  to  the  third  heaven."  "Would 
Paul  have  such  doubts  about  being  in  or  out  of  the  body,  if 
he  knew  there  was  no  essential  distinction  between  the  soul 
and  the  body  ?  Or  would  such  a  distinction  have  been  so 
often  mentioned  in  scripture,  if  the  inspired  writers  knew  that 
no  such  distinction  existed  ?  But  not  to  insist  any  longer 
upon  so  plain  a  point,  as  the  distinction  between  the  soul  and 
the  body,  I  pass, 

II.  To  show  that  the  souls  of  believers  live  while  separate 
from  their  bodies.  It  appears  from  the  distinction  we  have 
just  illustrated,  that  the  soul  may  live,  while  the  body  dies;  that 
the  soul  may  act,  while  the  body  has  lost  all  its  power  of  action ; 
and  that  the  soul  may  return  to  God,  while  the  body  lies  moul- 
dering in  the  dust.  And  since  this  is  possible,  we  have  ground 
to  think  that  the  souls  of  believers  will  live  through  all  the 
intermediate  state  from  death  to  the  resurrection  of  the  body. 
For, 

1.  This  will  prevent  the  loss  of  much  happiness.  The  period 
from  the  beginning  to  the  end  of  time  will  be  a  very  long 
period.  Nearly  six  thousand  years  have  rolled  away  since  the 
creation  of  the  world,  and  we  know  not  how  many  more  years 
may  roll  away  before  it  comes  to  an  end.  In  this  long  tract  of 
time,  many  millions  of  believers  have  lived  and  died,  and  will 
live  and  die.  All  these,  if  allowed  to  live  and  be  present  with 
the  Lord,  while  absent  from  the  body,  will  enjoy  immense 
measures  of  happiness.  But  if  they  all  have  been,  and  will  be, 
cast  into  a  state  of  torpidity  and  insensibility  at  death,  then 
they  will  suffer  an  irreparable  loss  of  happiness.  But  can  we 
admit  the  thought,  that  the  pure  spirits  of  the  patriarchs,  of  the 
prophets,  of  the  apostles,  and  of  the  primitive  christians,  are 


SOULS  OP  BELIEVERS  AFTER  DEATH.     341 

sleeping  with  their  bodies,  devoid  of  all  perception,  sensibility 
and  enjoyment?  Is  it  not  far  more  reasonable  to  suppose  that 
God  never  has  suffered,  and  never  will  suffer,  the  souls  of  be- 
lievers to  lie  dormant  in  the  grave,  and  lose  all  the  good  they 
might  enjoy  in  the  intermediate  state  from  death  to  the  resur- 
rection ?     This  will  appear  still  more  reasonable  if  we  consider, 

2.  That  the  glory  of  God  requires  him  to  preserve  the  souls 
of  believers  in  a  state  of  life  and  activity,  after  they  leave  their 
bodies.  In  their  separate  state,  they  will  be  freed  from  their 
natural  and  moral  imperfections,  and  prepared  to  serve  and 
glorify  God  unspeakably  better  than  they  ever  did  while  they 
remained  in  the  body.  They  will  be  capable  of  serving  God 
day  and  night  in  his  temple,  without  cessation  or  weariness. 
He  delights  in  their  service  here,  and  why  will  he  not  delight 
in  it  hereafter  ?  They  really  advance  his  glory  here,  and  why 
will  they  not  advance  it  hereafter?  and  why  will  he  not  raise  a 
vast  revenue  of  glory  from  the  souls  of  believers,  through  the 
long  period  of  their  separate  state  ?  If  he  seeks  his  own  glory 
in  all  his  conduct  towards  believers  here  on  earth,  why  will  he 
not  seek  his  own  glory  in  his  conduct  towards  them  after  they 
leave  the  world  ?  And  if  he  does  design  to  promote  his  own 
glory  by  them  after  death,  we  have  good  ground  to  think  that 
he  will  preserve  their  separate  souls  in  a  state  of  knowledge, 
activity  and  enjoyment,  and  reap  a  large  revenue  of  glory  from 
their  holy  and  grateful  services.  These,  however,  are  only  pre- 
sumptive arguments  in  favor  of  the  life  and  happiness  of 
departed  believers.     I  proceed  therefore  to  observe, 

3.  That  the  scripture  represents  the  souls  of  believers  as 
alive,  active  and  happy,  after  they  have  left  their  bodies  in  the 
grave.  Our  Saviour,  in  the  parable  of  the  rich  man  and  Laza- 
rus, represents  the  souls  of  both  after  death,  as  in  a  state  of  the 
highest  sensibility.  He  represents  Lazarus  as  carried  by  angels 
into  Abraham's  bosom,  and  the  rich  man  as  lifting  up  his  eyes 
in  torment.  We  cannot  suppose  that  Christ  would  have  given 
such  a  representation  of  departed  spirits,  if  there  were  no  inter- 
mediate state  of  happiness  and  misery  between  death  and  the 
resurrection.  Christ  in  his  dispute  with  the  Pharisees  clearly 
conveys  the  idea,  that  the  souls  of  believers  are  alive  and  happy 
after  they  have  left  the  world.  He  quoted  a  passage  of  scrip- 
ture, in  which  he  calls  himself  the  God  of  Abraham,  the  God 
of  Isaac,  and  the  God  of  Jacob,  and  in  which  it  is  said  that  he 
is  not  the  God  of  the  dead  but  of  the  living.  It  is  n*ue,  he 
quoted  these  words  to  prove  the  doctrine  of  the  resurrection, 
which  was  the  point  then  in  question.  But  it  must  be  consid- 
ered that  the  Sadducees,  with  whom  he  was  disputing,  denied 
not  only  the  resurrection  of  the  body,  but  the  existence  of 


342  SERMON     XXVII. 

angels  and  spirits.  By  proving  that  the  souls  of  the  patriarchs 
were  alive  after  death,  he  completely  refuted  their  false  and 
unscriptural  doctrine.  Paul  expressly  declares  that  he  expected 
to  be  with  Christ  in  heaven  immediately  after  he  left  the  world. 
"  For  me  to  live  is  Christ,  and  to  die  is  gain.  For  I  am  in  a 
strait  betwixt  two,  having  a  desire  to  depart  and  to  be  with 
Christ,  which  is  far  better."  This  declaration  affords  conclu- 
sive evidence  that  the  souls  of  believers  are  alive  and  happy 
between  death  and  the  resurrection.  And  to  put  this  matter 
beyond  all  doubt,  I  will  observe  once  more, 

4.  That  the  scripture  assures  us  that  the  departed  spirits  of 
believers  are  now  actually  alive  and  made  perfect  in  heaven. 
Enoch,  Moses  and  Elias,  Abraham,  Isaac  and  Jacob,  are  now 
inheriting  the  promises.  The  penitent  malefactor  is  now  in 
paradise.  There  is  also  a  general  assembly  of  the  first-born  in 
heaven,  composed  of  just  men  made  perfect.  And  the  apostle 
John  declares  that  he  saw  in  vision  the  souls  of  those  that  were 
slain  for  the  word  of  God  and  testimony  of  Jesus,  and  many 
others,  who  had  come  out  of  great  tribulation,  and  had  washed 
their  robes  and  made  them  white  in  the  blood  of  the  Lamb, 
surrounding  his  throne,  and  serving  him  day  and  night  in  his 
temple.  Thus  it  appears  that  the  whole  current  of  scripture 
abundantly  confirms  our  Saviour's  declaration  in  the  text,  that 
believers  die  and  commit  their  bodies  to  the  dust,  yet  th en- 
souls live  and  are  happy  through  the  long  period  between  death 
and  the  resurrection.  We  may  suppose  as  Abraham  did,  that 
those  who  hold  to  the  sleepy,  insensible  state  of  the  soul  from 
the  dissolution  to  the  resurrection  of  the  body,  would  not  be 
persuaded  to  renounce  their  error,  though  one  rose  from  the 
dead.     It  only  remains  to  show, 

III.  What  life  believers  shall  live,  after  they  commit  their 
bodies  to  the  dust  from  whence  they  were  taken,  and  their 
spirits  ascend  to  God  who  gave  them.  And  here  we  may 
observe  in  general, 

That  they  will  live  a  heavenly  life.  They  will  go  directly  to 
heaven.  When  the  believing  malefactor  expired  on  the  cross, 
he  directly  went  into  paradise.  When  Lazarus  died,  he  was 
directly  earned  by  angels  into  Abraham's  bosom  in  the  world 
of  glory.  There  is  no  doubt  but  that  the  Lord  Jesus  Christ 
heard  and  answered  the  dying  request  of  Stephen,  and 
received  his  spirit  into  heaven.  When  Paul  died,  he  was,  as 
he  desired  to  be,  immediately  with  the  Lord.  The  souls  of  all 
believers  do,  at  their  death,  immediately  pass  into  glory,  where 
Christ  is,  and  God  is,  and  the  spirits  of  all  just  men  are,  and 
where  they  are  made  perfectly  holy  and  blessed  in  the  full 
enjoyment  of  God.     Whilst  they  were  in  the  body,  they  saw 


SOULS     OF     BELIEVERS     AFTER     DEATH.  343 

God  and  divine  objects  through  a  glass,  darkly;  but  when  they 
arrive  in  heaven,  all  clouds  and  darkness  shall  be  banished  from 
their  minds,  and  all  their  intellectual  powers  shall  be  brightened 
and  strengthened,  to  behold  the  face  of  God  in  righteousness, 
and  to  see  all  the  beauty  and  excellence  of  the  heavenly  inhab- 
itants. Such  a  heavenly  life  will  fill  their  hearts  with  transport- 
ing joy  and  admiration.  Though  they  had  read,  and  heard, 
and  thought  much  about  heaven,  and  ardently  desired  to  be 
there,  yet  every  thing  will  appear  new,  and  great,  and  glorious 
beyond  all  their  former  hopes,  expectations  and  conceptions ; 
which  cannot  fail  to  fill  their  minds  with  peculiar  emotions  of 
joy,  gratitude  and  astonishment.  They  will  rejoice  that  they 
have  found  rest  from  their  labors,  their  fears,  their  sins,  their 
sorrows,  and  freedom  from  all  their  natural  and  moral  imper- 
fections. They  will  rejoice  to  meet  and  unite  with  their  chris- 
tian friends,  who  had  happily  arrived  before  them  at  the  man- 
sions .of  the  blessed.  They  will  rejoice  in  their  new  employ- 
ments and  enjoyments,  and  in  the  contemplation  of  ten  thou- 
sand new  and  glorious  scenes  and  objects.  The  new  Jerusa- 
lem will  appear  indeed  like  a  new  world,  and  a  world  of  won- 
ders. They  will  behold  their  blessed  and  divine  Redeemer 
enthroned  in  glory,  whom  they  never  beheld  before.  They 
will  behold  the  beauty  and  splendor  of  the  holy  angels,  whom 
they  never  beheld  before.  They  will  behold  myriads  and 
myriads  of  pure  spirits,  whom  they  never  beheld  before.  They 
will  see  the  general  assembly  and  church  of  the  first-born, 
which  has  been  continually  increasing  for  thousands  of  years, 
by  new  arrivals  from  the  church  militant.  These  new  and 
glorious  objects  will  deeply  impress  their  minds,  continually 
awaken  their  attention,  and  fill  their  hearts  with  the  purest 
pleasure  and  holy  delight. 

Nor  will  their  joy  and  admiration  be  momentary;  for  the 
glories  and  wonders  of  heaven  will  constantly  increase,  and  ex- 
cite new  hopes  and  expectations.  They  will  hope  and  expect 
to  see  their  pious  friends  whom  they  left  behind ;  their  fathers 
and  mothers,  sons  and  daughters,  brothers  and  sisters,  and  their 
nearest  and  dearest  connections  in  life.  They  will  hope  and  ex- 
pect, that  millions  and  millions  of  the  redeemed  among  men  will 
be  added  to  their  numbers,  and  united  with  them  in  their  blessed 
services  and  enjoyments.  And  they  will  joyfully  wait  for  the 
general  resurrection  and  general  judgment,  when  they  shall  be 
made  more  perfect  in  body  and  mind,  and  know  a  vast  deal 
more  about  God,  about  angels,  about  the  whole  human  race, 
and  all  the  dark  dispensations  of  divine  providence. 

Such  a  life  of  joy,  admiration  and  hope  will  the  departed 
spirits  live  from  death  to  the  last  great  day.    This  will  be  a  new 


344  SERMON     XXVII. 

life,  and  very  different  from  that  life  which  they  had  lived  here 
on  earth,  and  perhaps,  in  some  respects,  different  from  the  life 
which  they  will  live  after  the  great  work  of  redemption  is  closed, 
the  day  of  decision  ended,  and  all  holy  and  unholy  creatures 
are  unalterably  fixed  in  their  appropriate  places  of  happiness 
and  misery,  and  no  new  events  and  revolutions  are  to  be 
expected  in  any  part  of  the  universe.  Though  we  are  greatly 
ignorant  of  the  vast  scenes  which  are  now  passing  in  the  invisi- 
ble world,  and  will  pass  in  the  invisible  world  until  the  day  of 
judgment,  yet  we  are  still  more  ignorant  of  the  state  of  all  holy 
and  unholy  creatures  after  all  the  affairs  of  the  whole  universe 
shall  be  finally  adjusted  and  settled.  We  know  that  such  a  time 
must  come,  and  we  shall  be  affected  by  it,  whether  we  are 
among  the  happy  or  miserable.  We  may  be  sure  that  the  state 
of  the  miserable  at  that  period  will  be  permanent  and  immuta- 
ble ;  but  it  seems  natural  to  conclude  that  the  state  of  the  happy 
will  be  in  some  respects  altered.  The  apostle  says,  "  Now 
abideth  faith,  hope  and  charity;  but  the  greatest  of  these  is 
charity."  Good  men,  before  they  die,  exercise  faith  and  hope, 
and  when  they  arrive  in  heaven,  they  may  still  anticipate  future 
events  with  faith  and  hope.  But  after  all  things  are  finally 
adjusted  and  settled,  there  can  be  but  little  if  any  room  for  the 
exercise  of  faith  and  hope.  There  will  be  no  great  and  important 
new  scenes  or  events  to  be  anticipated,  hoped  for,  or  expected. 
But  charity,  that  is,  love,  will  for  ever  exist  as  the  source  of 
union  and  communion  among  all  the  heavenly  hosts,  after  faith 
and  hope  are  diminished,  or  become  extinct.  As  all  things  will 
run  on  in  an  even  channel  from  the  day  of  judgment  to  endless 
ages,  so  during  that  unbounded  period,  all  holy  creatures  will 
turn  their  attention  backward,  instead  of  forward,  and  employ 
a  blessed  eternity  in  reflection  upon  the  past,  rather  than  in 
anticipation  of  the  future.  After  all  past  scenes  have  been  un- 
folded, and  the  characters  of  all  holy  and  unholy  beings  have 
been  developed  and  exhibited  to  view ;  these  scenes  and  char- 
acters will  all  be  subjects  of  everlasting  reflection,  and  a  mirror  in 
which  more  and  more  of  the  power,  of  the  wisdom,  of  the  jus- 
tice, of  the  mercy,  and  of  the  sovereignty  of  God,  will  be  per- 
petually discovered  and  admired.  This  source  of  reflection  can 
never  be  exhausted,  because  the  intellectual  powers  of  all 
created  beings  are  limited,  and  never  can  take  one  clear  intui- 
tive view  of  all  things  past ;  they  will  therefore  be  gradually 
recollecting,  reflecting  and  reasoning  upon  objects,  scenes  and 
events  that  are  past ;  and  never  come  to  a  full  and  comprehensive 
knowledge  of  them,  in  all  their  connections  with  one  another, 
and  in  all  their  relations  to  God,  who  will  for  ever  remain 
incomprehensible  to  the  highest,  as  well  as  lowest  orders  of  the 


SOULS     OF     BELIEVERS     AFTER     DEATH.  345 

intelligent  creation.  These  recollections  and  reflections  will 
be  fruitful  and  perpetual  sources  of  heavenly  happiness. 
Things  seen  are  temporal,  but  things  not  seen  are  eternal.  All 
true  believers  stand  inseparably  related  to,  and  will  soon  be 
conversant  with  all  the  great  and  glorious  realities  which  lie 
beyond  the  grave.  It  becomes  them  now  to  carry  their  thoughts 
into  that  world  to  which  they  are  approaching,  and  for  which 
they  are  preparing,  and  to  live  in  the  joyful  hope  of  that  eternal 
life,  which  God,  who  cannot  lie,  has  promised  them. 

IMPROVEMENT. 

1.  It  appears  from  what  has  been  said  concerning  the  state 
of  departed  spirits,  that  those  of  the  human  race  are  in  a 
wretched  and  hopeless  condition,  who  are  destitute  of  the 
gospel.  They  know  they  must  die,  but  they  know  nothing 
about  the  consequences  of  death.  Though  some  of  the  hea- 
then have  a  traditional  belief  of  a  future  state,  and  of  the  exist- 
ence of  the  soul  in  a  future  state,  yet  they  know  nothing  about 
its  happiness  or  misery  in  another  world.  Though  they  have 
some  faint  idea  that  some  will  be  rewarded,  and  some  pun- 
ished, for  their  conduct  in  this  life,  yet  they  have  very  false  and 
gross  conceptions  of  future  rewards  and  punishments.  Their 
poets  have  indeed  indulged  their  imaginations  in  painting  the 
happiness  to  be  enjoyed,  and  the  misery  to  be  suffered,  by  the 
souls  of  men  in  a  future  state ;  yet  all  their  descriptions  are 
entirely  false  and  visionary.  The  gospel  only  hath  brought 
life  and  immortality  to  light,  and  justly  unfolded  the  invisible 
scenes  of  the  invisible  world,  and  described  the  happiness  of 
the  righteous,  and  misery  of  the  wicked.  Without  divine 
revelation,  no  person,  nor  nation,  can  certainly  know  whether 
the  soul  be  mortal  or  immortal.  The  heathen  philosophers 
have  exerted  all  their  ingenuity  and  learning  upon  the  subject 
of  death  and  the  immortality  of  the  soul ;  but  they  have  only 
plunged  themselves  in  deeper  darkness  and  doubts.  Cicero, 
the  greatest  and  wisest  of  heathen  philosophers  and  moralists, 
could  not,  after  all  his  researches,  satisfy  himself  whether  the 
soul  were  or  were  not  immortal.  He  said  he  hoped  it  would 
be  immortal,  but  he  could  not  remove  all  his  doubts  upon  the 
subject.  In  this  deplorable  state  of  ignorance  and  uncertainty 
respecting  the  dead,  the  great  majority  of  mankind  are  now 
involved.  They  have  no  idea  at  all  of  the  resurrection  of  the 
body,  and  no  certain  knowledge  whether  the  soul  survives  the 
body.  They  see  nothing  but  darkness  beyond  this  world. 
They  are  without  God,  without  Christ,  and  without  hope  in 
the  world.     This  must  render  rational  creatures,  who  are  capa- 

vol.  in.  44 


346  SERMON     XXVII. 

ble  of  reflection  and  anticipation,  extremely  wretched  ;  and  in 
this  wretched  condition  we  should  have  been,  if  we  had  not 
enjoyed  the  glorious  gospel  of  the  blessed  God.  How  thank- 
ful should  we  be  for  this  distinguishing  mercy !  And  how 
fearful  must  be  our  doom,  if  we  misimprove  it! 

2.  Since  it  appears  from  reason  and  scripture,  that  the  souls 
of  men  do  survive  their  bodies,  and  do  immediately  after  death 
go  into  a  state  of  eternal  happiness  or  eternal  misery,  it  must 
be  no  small  error  to  disbelieve  and  deny  the  existence  or  sensi- 
bility of  the  soul,  in  an  intermediate  state.  Dr.  Priestly  and  Dr. 
Hartly,  who  were  materialists,  and  held  that  the  soul  as  well  as 
the  body  is  material,  maintained  that  the  souls  of  men  die  with 
their  bodies,  and  cease  to  exist  from  death  to  the  general  resur- 
rection. Mr.  Locke,  Bishop  Law,  and  Dr.  Chauncy  main- 
tained that  death  does  not  destroy  the  existence  of  the  soul,  but 
only  throws  it  into  a  sleepy,  torpid,  senseless  state,  until  it  is 
re-united  with  the  body.  Both  these  opinions  are  equally 
repugnant  to  the  leading  doctrine  of  this  discourse,  and  to 
scripture  declarations,  and  facts.  We  have  abundant  evidence 
that  the  soul  neither  ceases  to  exist,  nor  ceases  to  think,  from 
death  to  the  resurrection  of  the  body ;  and  therefore  it  must  be 
a  gross  error  to  deny  that  it  does  exist  or  think,  through  that 
long  period  of  many  thousand  years.  I  know  that  Bishop  Law 
adduces  a  multitude  of  texts,  to  prove  that  the  soul  sleeps  from 
death  to  the  resurrection ;  but  all  those  texts  admit  of  a  con- 
struction more  agreeable  to  reason,  to  other  plainer  texts,  and 
to  the  general  tenor  of  scripture,  and  of  course  prove  nothing 
to  his  purpose.  He  farther  undertakes  to  show,  that  on  suppo- 
sition that  the  soul  does  sleep  through  the  intermediate  state,  it 
will  be  no  loss  or  detriment  to  believers.  For  when  they  awake  at 
the  general  resurrection,  they  will  be  no  more  sensible  of  the 
long  time  they  have  lain  in  their  sleepy  state,  than  a  man  who 
has  slept  soundly  all  night,  and  awakes  in  the  morning,  is  sen- 
sible how  long  he  has  been  in  sleep.  But  this  is  a  fallacious 
mode  of  reasoning.  "Whether  the  mind  ever  ceases  to  think  in 
natural  sleep,  is  a  question.  I  believe  it  does  not.  But  sup- 
posing it  does  cease  to  think  during  sound  sleep ;  yet  there  is  a 
wide  difference  between  its  sleeping  six  hours,  and  six  thousand 
years.  We  deem  six  hours  of  sleep  as  an  advantage,  rather 
than  a  disadvantage  ;  as  a  saving,  rather  than  a  losing  of  time ; 
because  it  is  necessary  to  promote  the  health  of  the  body,  the 
vivacity  of  the  mind,  and  the  highest  enjoyment  of  life.  But 
after  the  soul  leaves  the  body,  it  will  have  no  occasion  to  sleep, 
in  order  to  enjoy  the  blessedness  and  perform  the  services  of 
heaven.  There  is  no  night  there,  nor  consequently,  any  sleep. 
This  being  the  case,  it  is  easy  to  see  that  the  sleep  of  the  soul 


SOULS     OF     BELIEVERS     AFTER     DEATH.  347 

through  the  intermediate  state  would  be  a  very  great  and 
serious  loss  to  God  and  man,  which  would  be  eventually 
known  and  regretted.  God  would  know  that  he  had  lost  the 
homage  and  service  of  believers,  through  the  long  period  of 
their  insensibility ;  and  they  would  know,  after  they  had  awaked, 
what  great  and  glorious  scenes  had  passed  in  this  world  and  in 
heaven,  during  the  long  space  of  time  from  their  death  to  the 
resurrection  ;  which  they  would  deem  an  irreparable  loss.  But 
this  sleepy  doctrine  is  detrimental  to  both  saints  and  sinners. 
It  renders  death  more  gloomy  to  believers.  Though  they  can 
anticipate  the  repose  of  natural  sleep  with  pleasure,  yet  it  must 
be  the  king  of  terrors  to  anticipate  lying  in  the  dark  grave  many 
thousands  of  years,  before  they  shall  awake  to  light  and  life. 
On  the  other  hand,  this  doctrine  is  dangerous  to  sinners.  It 
tends  to  lessen,  if  not  entirely  to  remove  their  natural  fears  of 
death  and  eternity.  They  would  be  willing  to  die,  if  they 
could  believe  that  death  is  nothing  more  than  a  sound  sleep  for 
a  long,  if  not  an  endless  duration.  This  soothing  doctrine  had 
a  baneful  effect  upon  the  French  in  the  day  of  their  delusion, 
when  they  caused  an  inscription  to  be  set  up  over  their  grave- 
yards, "  Death  is  an  eternal  sleep."  But  though  death  be  not 
called  an  eternal  sleep,  yet  if  it  be  called  a  sleep  during  several 
thousand  years,  it  will  seem  like  an  eternal  sleep  to  those  who 
wish  to  have  it  so.  It  sets  the  tremendous  scenes  of  eternity  at 
such  an  immense  distance  of  time,  as  to  allay,  if  not  destroy 
the  fears  of  it  in  the  minds  of  the  careless  and  stupid,  and  em- 
bolden them  to  pursue  the  broad  road  to  destruction. 

3.  If  the  souls  of  believers  after  death  exist  in  a  state  of  supe- 
rior happiness,  then  all  real  saints  have  reason  to  be  willing  to 
leave  the  world  whenever  God  calls  for  them.  He  has  given 
them  good  assurance  that  their  souls  shall  survive  their  bodies 
at  death,  and  be  immediately  admitted  into  eternal  rest.  A 
lively  faith  in  his  great  and  precious  promises  is  exactly  suited 
to  remove  from  their  minds  the  sting  of  death  and  the  terrors 
of  the  grave.  Accordingly  we  find  from  scripture,  that  many 
good  men  have  met  death  without  dismay,  and  left  the  world  in 
peace.  All  the  ancient  patriarchs  died  in  faith  and  hope.  Job 
lived  in  the  hope  of  death.  He  says,  "  All  the  days  of  my 
appointed  time  will  I  wait,  until  my  change  come."  David 
lived  in  the  joyful  prospect  of  death.  He  says,  "  I  have  set  the 
Lord  always  before  me :  because  he  is  at  my  right  hand,  I  shall 
not  be  moved.  Therefore  my  heart  is  glad,  and  my  glory 
rejoiceth;  my  flesh  also  shall  rest  in  hope:  for  thou  wilt  not 
leave  my  soul  in  hell,  neither  wilt  thou  suffer  thine  holy  one  to 
see  corruption.  Thou  wilt  show  me  the  path  of  life ;  in  thy 
presence  is  fulness  of  joy ;  at  thy  right  hand  there  are  pleasures  for 


348  SERMON     XXVII. 

ever  more."  The  primitive  christians,  in  the  prospect  and  hope 
of  a  happy  transition  out  of  time  into  eternity,  reckoned  that 
the  sufferings  of  the  present  time  were  not  worthy  to  be  com- 
pared with  the  glory  and  felicity  which  they  expected  after 
death.  Peter  said  to  his  fellow  christians,  "  Blessed  be  the  God 
and  Father  of  our  Lord  Jesus  Christ,  which,  according  to  his 
abundant  mercy,  hath  begotten  us  again  unto  a  lively  hope,  by 
the  resurrection  of  Jesus  Christ  from  the  dead,  to  an  inherit- 
ance incorruptible  and  undefiled,  and  that  fadeth  not  away, 
reserved  in  heaven  for  you,  who  are  kept  by  the  power  of  God 
through  faith  unto  salvation."  Those  joyful  christians  had  no 
idea  of  sleeping  in  the  grave  from  death  to  the  resurrection, 
but  expected,  as  Paul  did,  that  as  soon  as  they  were  absent 
from  the  body  they  should  be  present  with  the  Lord.  It  was 
the  doctrine  of  the  immediate  happiness  of  departed  believers, 
that  enabled  Stephen  to  die  so  triumphantly,  saying,  "  Lord 
Jesus,  receive  my  spirit."  The  same  doctrine  has  often  since 
afforded  the  same  light  and  consolations  to  christians  in  the 
dying  hour.  One  and  another  has  been  enabled  to  say  to  God, 
as  David  did,  "  Yea,  though  I  walk  through  the  valley  of  the 
shadow  of  death  I  will  fear  no  evil :  for  thou  art  with  me ;  thy 
rod  and  thy  staff  they  comfort  me."  We  here  sometimes  see 
the  aged  and  the  young  die  in  peace  and  serenity,  with  strong 
hopes  of  an  immediate  and  blessed  immortality  beyond  the 
grave.  They  may  have  good  reason  to  say,  "  O  death,  where 
is  thy  sting?  O  grave,  where  is  thy  victory?"  Some  very 
pious  persons,  however,  we  may  have  reason  to  think,  die 
under  fears,  clouds  and  darkness.  For  some  good  reason  or 
other,  God  sees  fit  to  withhold  from  them  the  light  of  his  coun- 
tenance, and  the  joy  of  his  salvation.  But  it  is  much  to  be 
desired,  that  all  who  love  the  Lord  Jesus  Christ  in  sincerity, 
should  live  practically  prepared  for  a  peaceful  death.  By  this 
they  will  do  honor  to  religion,  carry  conviction  to  sinners,  afford 
a  source  of  consolation  to  their  bereaved  friends,  and  happily 
exchange  this  for  a  better  world.  And  in  order  to  do  this,  they 
must  set  their  affections  on  things  above,  and  not  on  things 
below.  They  must  have  their  treasures  and  conversation  in 
heaven,  and  live  as  seeing  him  who  is  invisible. 

4.  If  the  souls  of  believers  are  made  perfectly  holy  and 
happy  between  death  and  the  resurrection,  then  those  who  have 
been  bereaved  of  friends  and  relatives  whom  they  believe  are 
gone  to  heaven,  have  a  peculiar  source  of  consolation.  They 
cannot  mourn  as  those  who  have  no  hope  that  the  soul  survives 
the  body,  and  exists  in  a  future  and  happy  state.  "When 
heathens,  infidels,  and  those  who  deny  an  intermediate  state, 
lament  the  death  of  their  kindred  and  friends,  they  mourn 


S  O  U  L  S     O  F     B  E  L  I  E  V  B  R  S     A  F  T  E  R     D  E  A  T  H  .  349 

without  hope.  They  can  follow  them  no  farther  in  their 
thoughts  than  to  the  grave  where  their  bodies  are  deposited,  to 
moulder  in  dust  and  corruption.  And  to  follow  them  so  far 
and  no  farther,  must  create  nothing  but  dark,  gloomy,  painful 
thoughts,  sensations  and  reflections.  But  those  who  believe 
that  their  departed  friends  have  left  nothing  but  their  bodies  in 
the  grave,  and  that  their  spirits  have  ascended  to  God,  and  en- 
joy all  the  blessedness  of  heaven,  can  follow  them  in  their 
thoughts,  and  contemplate  upon  them  in  the  state  of  the 
blessed,  with  a  mixture  of  sorrow  and  joy.  They  may  sorrow 
on  account  of  their  own  loss,  and  rejoice  on  account  of  the 
gain  of  their  friends.  Mourners  are  extremely  apt  to  err  in 
their  feelings  and  conduct.  They  love  to  remember  their' 
friends  as  they  were  before  they  died,  and  not  as  they  are  after 
death.  They  follow  them  in  their  thoughts  to  the  grave,  and 
no  farther.  There  they  often  find  a  melancholy  luxury  in  be- 
moaning and  lamenting  their  own  loss.  This  makes  many  so 
fond  of  depositing  their  dead  in  tombs,  that  they  may  often  go 
and  see  their  bodies ;  and  this  same  luxury  led  the  Egyptians 
to  embalm  the  bodies  of  the  dead.  But  Abraham  acted  a 
wiser  part,  in  burying  his  dead  in  the  dust,  out  of  sight.  If 
mourners  would  enjoy  the  consolation  which  the  gospel  affords 
them,  they  would  much  oftener  carry  their  thoughts  to  heaven 
than  to  the  grave,  and  follow  the  departed  spirits  of  their  pious 
friends  to  the  mansions  of  bliss,  and  rejoice  with  them  in  their 
perfectly  holy  and  happy  state.  It  is  one  of  the  peculiar  bene- 
fits which  christians  may  derive  from  being  bereaved  of 
christian  friends,  that  such  bereavements  tend  to  turn  their 
attention  from  things  seen  to  things  unseen,  and  from  things 
temporal  to  things  eternal ;  which  is  suited  to  make  their  hearts 
better.  A  similar  benefit  may  those  who  are  not  christians  de- 
rive, from  the  removal  of  their  christian  friends  and  connections. 
They  especially  need  to  have  their  attention  arrested  and  fixed 
upon  death,  judgment,  and  eternity.  Unchristian  parents  may 
derive  benefit  from  the  death  of  their  christian  children ;  un- 
christian children  may  derive  benefit  from  the  death  of  their 
christian  parents ;  unchristian  brothers  and  sisters  may  derive 
benefit  from  the  death  of  their  christian  brothers  and  sisters ; 
unchristian  husbands  may  derive  benefit  from  the  death  of  their 
christian  wives ;  and  unchristian  wives  may  derive  benefit  from 
the  death  of  their  christian  husbands.  The  death  of  the  godly 
is  very  instructive,  both  to  the  godly  and  ungodly.  It  is  profit- 
able not  only  to  mourners,  but  to  others,  to  regard  the  death  of 
the  godly,  whose  spirits  have  left  this  world  and  taken  posses- 
sion of  their  heavenly  inheritance.  It  is  more  instructive  to 
see  a  pious  person  die  in  peace,  than  to  see  a  sinner  die  in 


350  SERMON      XXVII. 

distress.  And  it  is  more  instructive  to  contemplate  upon  the 
departed  spirit  of  the  godly,  than  to  contemplate  upon  the  de- 
parted spirit  of  the  ungodly  man.  This  every  good  man  and 
every  bad  man  may  know  to  be  true  by  experience. 

5.  If  death  immediately  transmits  the  soul  to  a  state  of  ever- 
lasting happiness,  or  misery,  then  death  is  a  most  solemn  and 
interesting  event  to  both  the  dying  and  the  living.  Death 
among  all  ages  and  characters  and  conditions  of  men,  is  such 
a  common  and  frequent  event  in  this  dying  world,  that,  but 
few  seriously  consider  it,  and  lay  it  to  heart.  They  generally 
view  death  as  carrying  men  to  the  grave  only,  and  leaving 
them  there,  and  not  as  transmitting  their  immortal  souls  to  a 
state  of  endless  happiness  or  misery.  They  regret  the  death 
of  a  great  man,  or  of  a  good  man,  or  of  a  useful  man,  because 
they  see  the  loss  that  a  family,  or  a  circle  of  friends,  or  the 
public  have  sustained  ;  but  they  overlook  the  solemn  and 
interesting  consequences  of  death  to  the  soul  that  is  transmitted 
into  eternity.  In  common  cases,  the  death  of  a  single  indi- 
vidual is  of  little  consequence  to  the  living  in  this  world  ;  and 
they  are  little  affected  to  see  one  and  another  laid  in  the  grave. 
But  if  they  would  consider  that  death  carries  the  separate  soul 
to  its  long  home,  and  determines  its  happy  or  miserable  con- 
dition to  all  eternity,  every  instance  of  mortality  would  make 
a  deep  impression  upon  the  minds  of  the  living.  It  would 
admonish  every  one  of  the  worth  of  his  soul,  and  the  vast 
importance  of  preparing  for  his  future  and  eternal  state.  When 
any  person  looks  upon  a  corpse,  he  may  see  himself  as  a 
dying  creature,  and  learn  that  his  body  must  crumble  to  the 
dust,  and  his  soul  ascend  to  his  supreme  and  final  Judge,  and 
receive  a  sentence  of  eternal  life,  or  eternal  death.  We  are  all 
dying  creatures,  living  in  a  dying  world,  and  daily  admonished 
of  our  dying  horn*,  by  daily  seeing  the  dying  and  the  dead. 
We  are  in  a  more  solemn  and  interesting  situation,  than  any 
other  intelligent  creatures  in  any  other  part  of  the  universe, 
because  we  have  more  to  gain  or  to  lose  than  they,  in  the 
space  of  a  very  few  years,  or  a  very  few  days.  We  are  all 
under  a  sentence  of  mortality,  and  we  know  not  how  soon  any 
of  the  aged  or  middle-aged,  or  the  young,  may  be  called  to 
close  their  probationary  state,  and  exchange  this  for  another 
world. 

A  late  instance  of  death  here,  admonishes  all  to  stand  in  the 
posture  of  servants  waiting  for  the  coming  of  their  Lord.  The 
deceased*  was  in  the  morning  of  life,  and  undoubtedly  had 
many  reasons  in  her  own  mind  for  desiring  to  live  ;  but  God  had 

*  Mrs.  Claflin  wife  of  Jeremiah  Claflin. 


SOULS  OF  BELIEVERS  AFTER  DEATH.     351 

higher  and  stronger  reasons  for  putting  an  early  period  to  her 
days.  Though  he  determined  to  call  her  away  from  her  family 
and  friends,  yet  he  graciously  granted  her  seasonable  warning 
and  premonition  of  her  approaching  dissolution,  which  awak- 
ened her  serious  attention  to  the  concerns  of  her  soul.  She 
soon  found  she  had  a  depraved  and  obstinate  heart,  which  led 
her  to  contend  with  God,  and  to  oppose  his  terms  of  salvation. 
This  involved  her  in  anxiety  and  distress  for  some  time.  She 
found  that  all  her  seekings  and  strivings  were  of  no  avail  in 
the  sight  of  God,  who  condemned  all  her  selfish  desires  and 
efforts  to  escape  destruction.  At  length  her  struggles  subsided, 
and  she  enjoyed  inward  light  and  comfort,  which  created  a 
lively  hope  of  future  and  eternal  happiness.  Her  joyful  views 
of  God  and  divine  objects  continued,  and  rather  increased  than 
languished,  till  her  dying  hour.  If  she  was  not  deceived,  her 
departed  spirit  has  reached  the  kingdom  of  heaven.  But  be 
this  as  it  may,  we  know  that  she  died  in  peace  to  herself,  and 
in  peace  to  others.  Her  peaceful  death  manifested  the  truth, 
the  reality  and  importance  of  the  christian  religion,  which  can 
remove  the  gloom  of  the  grave,  spread  light  through  the  dark 
valley  of  death,  and  point  the  path  to  heaven.  Surely  the 
gospel  of  Christ,  which  can  produce  such  happy  effects  and 
impressions  on  the  mind  of  a  feeble,  guilty  creature  in  the 
trying  hour  of  death,  is  worthy  of  all  acceptation  to  those  who 
have  yet  to  die.  How  many  on  a  sick  and  dying  bed  would 
have  willingly  given  the  whole  world,  if  they  had  possessed  it, 
for  the  consolations  of  the  gospel.  How  can  any  hope  to  die 
in  peace  and  safety,  who  neglect  to  accept  the  great  salvation 
provided  for  and  offered  to  sinners  in  the  gospel  of  Christ ! 
He  says  to  every  sinner,  "  He  that  believeth  in  me,  though  he 
were  dead,  yet  shall  he  live."  This  is  a  blessed  promise  of 
everlasting  life  to  dying  believers,  and  a  virtual  denunciation 
of  everlasting  ruin  to  dying  unbelievers.  Christ  will  as  cer- 
tainly fulfil  his  threatening  to  unbelievers,  as  his  promise  to 
believers.  Let  believers  rejoice,  and  unbelievers  tremble,  in 
the  prospect  of  death  and  eternity.  Your  bodies  will  soon  be 
lodged  in  the  grave,  and  your  naked  spirits  fixed  in  heaven  or 
hell.  "  Behold  now  is  the  accepted  time  ;  behold  now  is  the 
day  of  salvation."  "  If  thou  be  wise,  thou  shalt  be  wise  for 
thyself :  but  if  thou  scornest,  thou  alone  shalt  bear  it." 


SERMON  XXVIII. 


COMFORT  IN  CHRIST. 

JUNE  11,  1826. 


As  the  shadow  of  a  great  rock  in  a  weary  land.  — Isaiah,  sxxii.  2. 

This  chapter  begins  with  a  prophecy  of  the  Messiah,  and  of 
the  happiness  which  the  godly  should  enjoy  under  his  reign. 
"  Behold,  a  king  shall  reign  in  righteousness ;  and  princes  shall 
rule  in  judgment.  And  a  man  shall  be  as  an  hiding  place  from 
the  wind,  and  covert  from  the  tempest,  as  rivers  of  water  in  a  dry 
place  ;  as  the  shadow  of  a  great  rock  in  a  weary  land."  This 
is  a  just  and  beautiful  description  of  Christ,  who  protects  and 
comforts  his  weak  and  weary  followers,  while  passing  through 
the  storms  and  tempests  of  this  wearisome  world.  How  agree- 
able is  a  screen  from  the  wind !  How  pleasant  is  a  covert 
from  the  tempest !  How  regaling  is  water  to  the  thirsty !  How 
delightful  and  refreshing  is  a  shade  in  the  heat  of  the  day ! 
These  are  lively  figures  to  represent  the  comfort  which  all  true 
saints  find  in  Christ.  He  is  truly  like  the  shadow  of  a  great 
rock  in  a  weary  land ;  and  such  is  this  world  to  all  who  are 
passing  through  it  to  their  eternal  rest.  They  find  great  need 
of  comfort  in  their  weary  pilgrimage,  which  they  never  fail  to 
find  in  the  Divine  Redeemer,  in  whom  all  fulness  dwells.  This 
then  is  the  agreeable  truth  to  be  illustrated : 

That  saints  may  always  find  comfort  in  Christ,  in  this  wea- 
risome world.     I  shall  show, 

I.  That  this  world  is  wearisome  to  saints.     And, 

II.  That  they  may  always  find  comfort  in  Christ,  when  they 
are  weary  of  the  world. 

I.  I  am  to  show  that  this  world  is  wearisome  to  saints. 


COMFORT     IN     CHRIST.  353 

They  are  crucified  to  the  world  and  the  world  to  them,  by 
the  cross  of  Christ.  They  view  the  world  in  a  different  light 
from  the  men  of  the  world,  who  have  their  portion  in  this  life. 
Their  treasure  is  in  heaven,  and  they  are  only  passing  through 
this  world  to  take  possession  of  it.  Those  scenes  and  objects, 
therefore,  which  are  enchanting  to  others,  are  wearisome  to 
them.  For  they  love  not  the  world,  nor  the  things  of  the  world, 
because  they  love  God  supremely,  and  have  chosen  him  for 
their  supreme  portion.  Saints  in  all  ages  have  had  a  disrelish 
to  the  world,  and  found  it  a  wearisome  place.  Jacob  said, 
"  few  and  evil  have  the  days  of  the  years  of  my  life  been." 
Job  said,  "  I  am  weary  of  my  life."  Paul  groaned  under  the 
heavy  burdens  he  endured.  And  all  saints  ever  since  have 
found  the  journey  of  life  wearisome.  It  is  not  the  complaint 
of  a  few  severely  afflicted  and  disappointed  christians,  but  the 
voice  of  universal  experience,  that  this  is  a  wearisome  world 
to  the  children  of  God.  But  to  make  this  more  plainly  appear, 
I  would  observe, 

1.  That  this  is  a  laborious  world.  Solomon  says,  "  all  things 
are  full  of  labor."  This  is  strictly  true.  All  the  necessary  con- 
veniences and  ornaments  of  life  require  labor.  Employment 
was  originally  enjoined  upon  man.  But  since  the  apostacy, 
servile  labor  has  become  a  burden.  The  care  of  the  body  and 
the  cultivation  of  the  mind  require  exertions  which  are  a  wea- 
riness to  the  flesh.  There  is  no  lawful  employment  but  what 
may  be,  and  sometimes  ought  to  be,  pursued  with  so  much 
activity  and  diligence,  as  to  weary  either  the  body  or  mind,  or 
both.  Our  Lord,  who  never  deviated  from  the  path  of  duty, 
pursued  his  work  with  diligence,  and  labored  even  to  weari- 
ness. And  all  who  mean  to  be  obedient  to  God,  rack  their 
bodies  and  minds  in  the  labors-  of  life.  The  sun  every  day 
sets  upon  millions  of  faint  and  weary  laborers.  This  is  a  tire- 
some world  to  all,  but  especially  to  saints  who  are  the  most 
diligent  and  laborious  in  the  duties  of  life,  and  who  desire 
leisure  for  retirement  and  meditation.  They  are  weary  of 
laboring  for  the  meat  that  perisheth,  and  wish  for  nobler  em- 
ployments, which  admit  of  no  interruptions  and  create  no 
weariness. 

2.  This  is  a  troublesome  world.  Man  is  born  to  trouble,  as 
the  sparks  fly  upward.  There  is  no  place  on  the  face  of  the 
earth  free  from  trouble.  Trouble  attends  every  stage  and  con- 
dition of  life.  Storms  and  tempests,  wars  and  famine,  and  a 
multitude  of  other  calamities,  are  continually  filling  the  world 
with  troubles.  And  besides  these,  there  are  innumerable  pri- 
vate and  personal  troubles,  such  as  pains,  losses,  disappoint- 

vol.  in.  45 


354  SERMON     XXVIII. 

ments,  and  bereavements.  This  is  a  vale  of  tears,  where  the 
hearts  of  men  are  wrung  with  the  keenest  sorrows.  And  saints 
have  a  share,  if  not  more  than  an  equal  proportion  of  the  troubles 
of  life.  Jacob's  troubles  were  great  and  proverbial.  Job 
passed  months  of  vanity  and  wearisome  nights  were  appointed 
unto  him.  David  was  drowned  in  tears  till  he  was  weary  of 
his  groanings.  Elijah  was  bowed  down  with  darkness  and 
despondency.  Jeremiah  was  a  man  of  sorrows.  And  the 
apostles  and  primitive  christians  were  always  sorrowful.  It  is 
certainly  wearisome  to  live  in  a  world  where  troubles  are  always 
to  be  seen  and  to  be  felt.  And  the  longer  saints  live  in  the 
world,  the  more  troublesome  they  find  it.  The  pains  and  evils 
of  life  commonly  increase  as  its  length  is  protracted.  Old  age 
never  fails  to  bring  along  with  it  infirmities  of  body  and  trou- 
bles of  mind.  And  there  is  nothing  more  wearisome  than 
troubles.  Many  who  can  endure  labor  cannot  endure  trouble. 
This  makes  the  heart  stoop,  and  weakens  the  mind  as  well  as 
body.     A  troublesome  world  must  be  a  wearisome  world. 

3.  This  is  a  dark  world.  "What  is  past,  what  is  present,  as 
well  as  what  is  to  come,  lies  involved  in  darkness.  All  things 
come  alike  to  all.  There  is  one  event  to  the  righteous  and  to 
the  wicked.  No  man  knows  either  love  or  hatred,  by  his  out- 
ward circumstances  of  life.  Strange  and  unexpected  events 
are  continually  happening,  which  disappoint  the  hopes  and 
frustrate  the  designs  of  men.  Kingdoms  are  rising  and  fall- 
ing. Societies  are  increasing  and  diminishing.  Individuals 
are  passing  from  light  to  darkness,  from  joy  to  sorrow,  from 
prosperity  to  adversity.  A  thousand  small  and  imperceptible 
causes  are  producing  great  and  adverse  events.  Religion  and 
virtue  are  decaying,  and  vice  and  irreligion  increasing,  in  one 
place  and  another ;  and  all  classes  of  men  are  continually  acting 
the  most  absurd  and  inconsistent  parts.  Such  are  the  scenes  of 
this  evil  world,  which  are  dark  and  trying  to  the  friends  of 
God,  who  attentively  and  anxiously  discern  the  signs  of  the 
times.  It  was  the  darkness  of  providence  which  overwhelmed 
Jacob.  It  was  the  darkness  of  providence  which  perplexed 
Job.  It  was  mysterious  and  distressing  to  him,  that  the  taber- 
nacles of  robbers  prospered,  while  he  was  loaded  with  calami- 
ties. David  was  envious  at  the  prosperity  of  the  wicked,  and 
was  ready  to  doubt  the  rewards  of  virtue  and  the  equity  of 
providence.  Good  men  are  often  weary  of  conjectures,  and 
despond  under  the  darkness  of  divine  dispensations.  They 
are  tired  of  living  in  a  world  which  subjects  them  to  continual 
anxiety  and  suspense. 

4.  This  is  a  sinful  world.  Ever  since  the  first  apostacy  it 
has  been  the  seat  of  iniquity.     All  evil  beings  have  made  this 


COMFORT     IN     CHRIST.  355 

world  the  scene  of  action.  Satan  has  fixed  his  throne  here, 
and  claims  to  be  the  prince  of  the  power  of  the  air.  Hither 
he  has  collected  his  legions  of  evil  spirits,  who  have  been  con- 
tinually employed  in  working  wickedness.  Here  Satan  and 
his  angels  have  perpetrated  their  most  enormous  crimes.  The 
devil  deceived,  and,  as  far  as  he  could,  destroyed  Adam  and 
his  posterity.  He  and  his  legions  have  opposed  the  kingdom 
of  Christ,  and  done  all  in  their  power  to  injure  the  souls  of 
men.  They  have  reigned  triumphant  over  the  heathen  world, 
and  in  the  christian  world  they  have  blinded  the  minds  of 
them  that  believe  not.  The  whole  world  still  lies  in  wickedness, 
and  it  must  be  grievous  to  good  men  to  live  in  it.  It  was 
grievous  to  Lot,  and  vexed  his  righteous  soul.  It  was  griev- 
ous to  David,  and  drew  rivers  of  water  from  his  eyes.  It  was 
grievous  to  Elijah,  who  lamented  the  universal  degeneracy  in 
Israel.  It  was  grievous  to  Paul  to  see  the  Athenians  wholly 
given  to  idolatry.  In  a  word,  all  good  men  sigh  and  cry  on 
account  of  the  abounding  of  sin  all  over  the  world.  They  are 
weary  of  living  in  a  world  so  full  of  both  natural  and  moral 
evil,  notwithstanding  all  the  restraints   God  has  laid  upon  it. 

I  now  proceed  to  show, 

II.  That  when  saints  are  weary  of  the  world,  they  may  find 
comfort  in  Christ.  They  are  then  prepared  to  receive  com- 
fort ;  and  Christ  is  always  ready  to  bestow  comfort  upon  those 
who  are  prepared  for  it.  Good  men  are  not  always  wxeary 
of  the  world ;  and  when  this  is  the  case,  they  will  not  seek 
and  cannot  find  comfort  in  Christ.  When  a  person  does  not 
feel  heat,  he  will  not  fly  to  the  shade.  When  saints  do  not 
feel  their  need  of  Christ,  they  will  not  fly  to  him  for  support 
or  relief.  But  when  they  are  weary  and  heavy  laden,  they 
will  repair  to  him  for  rest,  which  he  is  always  ready  to  grant. 
If  they  feel  the  wind,  he  will  be  a  hiding  place.  If  they  feel 
or  fear  the  tempest,  he  will  be  a  covert.  If  they  are  thirsty,  he 
will  give  them  the  water  of  life.  And  if  they  are  fainting 
with  heat,  he  will  be  as  the  shadow  of  a  great  rock  in  a  weary 
land.  Whenever  they  are  really  weary  of  the  world,  let  their 
weariness  arise  from  what  source  it  will,  they  may  find  relief 
in  Christ,  in  whom  all  fulness  dwells.     In  particular, 

1.  They  may  always  find  compassion  in  Christ,  which  is  a 
source  of  comfort.  Christ  has  gone  through  the  heat  and  cold, 
the  storms  and  tempests,  the  labors  and  troubles  of  this  world. 
He  knows  what  it  is  to  be  faint  and  weary.  He  knows  the 
heart  of  a  pilgrim  and  stranger.  And  he  has  the  tenderest 
compassion  for  his  friends  in  distress,  or  want.  While  he 
tabernacled  in  the  flesh,  he  never  saw  an  object  of  compassion 
but  he  felt  compassion.     He  enters  into  the  feelings  of  all  his 


356  SERMON     XXVIII. 

followers  in  all  their  sufferings.  This  the  apostle  exhorts  chris- 
tians to  believe.  "  Seeing  then  that  we  have  a  great  high- 
priest  that  is  passed  into  the  heavens,  Jesus  the  son  of  God, 
let  us  hold  fast  out  profession.  For  we  have  not  an  high- 
priest  which  cannot  be  touched  with  the  feeling  of  our  infir- 
mities ;  but  was  in  all  points  tempted  like  as  we  are,  yet  with-, 
out  sin.  Let  us  therefore  come  boldly  unto  the  throne  of 
grace,  that  we  may  obtain  mercy,  and  find  grace  to  help  in 
time  of  need."  He  feels  all  the  evils  his  followers  feel.  If 
any  offend  one  of  the  little  ones  that  believe  in  him,  he  says, 
it  were  better  for  him  that  a  mill-stone  were  hanged  about  his 
neck,  and  he  were  cast  into  the  sea.  When  Saul  was  making 
havoc  of  the  church,  and  abusing  his  disciples,  he  felt  all  their 
sufferings,  and  asked  their  persecutor  why  he  persecuted  him. 
"  Saul,  Saul,  why  persecutest  thou  me  ?  "  Christ  feels  the 
same  compassion  for  his  suffering  friends  now,  that  he  did 
while  upon  earth.  Whenever  they  are  weary  and  heavy  laden, 
they  may  safely  cast  all  then  cares  and  burdens  on  his  arm, 
who  will  never  leave  nor  forsake  them,  but  graciously  grant 
them  the  balm  of  sympathy  and  compassion. 

2.  Weary  saints  may  find  comfort  in  the  intercession,  as 
well  as  in  the  sympathy  and  compassion  of  Christ.  Christ 
ever  lives  to  make  intercession  for  them.  As  he  interceded 
for  his  disciples  before  his  crucifixion,  so  he  still  intercedes 
for  them.  As  he  prayed  for  Peter,  that  his  faith  might  not 
fail,  so  he  still  intercedes  for  the  faith  and  constancy  of  all  his 
true  followers.  He  makes  continual  intercession,  that  they 
may  be  either  kept  from  the  evils  that  are  in  the  world,  or  may 
be  supported  under  them.  He  knows  all  the  labors,  trials  and 
sufferings  of  his  friends  before  they  experience  them,  and  inter- 
cedes for  them,  that  they  may  be  safely  carried  through. 
When  weary  saints,  therefore,  realize  the  constant  intercession 
of  Christ,  it  must  afford  them  ground  of  courage,  fortitude 
and  comfort.  For  they  know  the  Father  always  hears  the 
Son.  His  intercession  is  always  prevalent.  He  obtains  all 
he  asks  for,  and  he  asks  for  all  that  it  is  best  his  friends  should 
enjoy.  This  ought  to  give  them  contentment  at  all  times  and 
in  all  circumstances,  as  it  did  the  primitive  christians,  who 
could  say,  "  We  are  ftoubled,  but  not  distressed ;  we  are 
perplexed,  but  not  in  despair ;  we  are  cast  down,  but  not  des- 
troyed." 

3.  When  saints  are  weary  of  the  world,  they  may  always 
find  comfort  in  the  strength  of  Christ.  He  can  give  power  to 
the  faint,  and  to  them  that  have  no  might  he  can  increase 
strength.  He  can  give  strength  to  the  body,  and  strength  to 
the  mind.     Weakness  is  the  cause  of  weariness,  and  the  weary 


COMFORT     IN     CHRIST.  357 

always  want  strength,  which  they  may  always  find  in  Christ. 
Paul  found  this  in  Christ,  which  made  him  confident  of  perse- 
vering in  duty.  "  I  can  do  all  things  through  Christ  which 
strengtheneth  me."  When  he  had  a  thorn  in  his  flesh,  of 
which  he  was  weary,  and  for  the  removal  of  which  he  most 
earnestly  prayed,  Christ  comforted  him  with  this  answer :  "  My 
grace  is  sufficient  for  thee ;  for  my  strength  is  made  perfect  in 
weakness."  After  this  he  could  say  from  happy  experience, 
"  When  I  am  weak,  then  am  I  strong."  When  he  was  sensi- 
ble of  his  own  weakness,  he  repaired  to  Christ  for  strength, 
and  always  found  it.  It  must  be  a  source  of  comfort  to  weary 
saints  to  reflect  that  there  is  strength  in  Christ,  and  that  he  will 
always  impart  it  to  them  when  they  really  need  it,  and  sin- 
cerely seek  it.  They  may  always  take  hold  of  his  strength, 
which  is  sufficient  to  carry  them  through  the  wearisome  scenes 
of  this  wearisome  world.  They  may  always  renew  their 
strength,  and  run,  and  not  be  weary. 

4.  When  saints  are  weary  of  the  world,  they  may  find  com- 
fort in  the  government  of  Christ.  The  Father  hath  committed 
the  government  of  the  world  to  his  Son.  He  hath  given  him 
all  power  in  heaven  and  earth,  and  made  him  head  over  all 
things  to  the  church.  He  hath  set  his  king  on  his  holy  hill  of 
Zion,  and  said  unto  Zion,  "  Behold,  thy  God  reigneth."  This 
must  be  a  source  of  joy  to  the  children  of  Zion ;  and  so  it  is 
represented  in  the  text  and  context,  "  Behold,  a  king  shall 
reign  in  righteousness.  And  he  shall  be  a  hiding  place  from 
the  wind,  and  a  covert  from  the  tempest ;  as  rivers  of  water 
in  a  dry  place  ;  as  the  shadow  of  a  great  rock  in  a  weary  land." 
When  saints  are  weary  of  the  darkness,  tumults,  and  confusions 
of  the  world  ;  when  the  winds  blow  and  the  storms  beat,  they 
may  repair  to  Christ,  and  rejoice  that  he  reigneth,  and  holds 
the  winds,  and  waves,  and  storms  in  his  hand.  It  is  only  for 
him  to  say,  "  Peace,  be  still,"  and  a  calm  shall  ensue.  But  if 
he  sees  fit  to  increase  the  storms  and  tempests,  they  may  be 
still  and  safe  under  the  covert  of  his  wings,  and  rejoice  in  the 
promise  that  all  things  shall  work  together  for  their  good, 
under  his  government,  who  has  set  them  as  a  seal  upon  his 
heart  and  upon  his  arm.  Christ  governs  all  things  for  the  ben- 
efit of  his  church,  of  which  he  is  as  tender  as  of  the  apple  of 
his  eye.  Hence  he  says  to  his  friends,  he  that  toucheth  you, 
toucheth  the  apple  of  mine  eye.  The  church  is  Christ's  vine- 
yard, which  he  constantly  cultivates  and  protects.  Hence  he 
says,  "  I  the  Lord  do  keep  it :  I  will  water  it  every  moment ; 
I  will  keep  it  night  and  day."  Since  Christ  has  the  govern- 
ment of  all  things  in  his  hands,  his  people  may  safely  confide 
in  his  wisdom,  power,  and  compassion,  to  defend  his  own 


358  SERMON     XXVIII. 

cause,  and  to  repel  every  weapon  formed  against  it.  Though 
the  kings  of  the  earth  may  set  themselves,  and  the  rulers  take 
counsel  together  against  the  Lord's  anointed ;  yet  he  shall 
break  them  with  a  rod  of  iron,  and  dash  them  in  pieces  like  a 
potter's  vessel.  They  that  trust  in  the  Lord  shall  be  as  mount 
Zion,  which  cannot  be  removed,  but  abideth  for  ever.  Zion 
has  nothing  to  fear  so  long  as  her  God  reigneth.  I  may  add, 
5.  "When  saints  are  weary  of  the  world,  they  may  find 
comfort  in  the  promises  of  Christ.  He  has  promised  to  give 
them  peace,  even  in  this  world.  "  Peace  I  leave  with  you,  my 
peace  I  give  unto  you:  not  as  the  world  giveth,  give  I  unto 
you.  Let  not  your  heart  be  troubled,  neither  let  it  be  afraid. 
These  things  I  have  spoken  unto  you,  that  in  me  ye  might 
have  peace.  In  the  world  ye  shall  have  tribulation  ;  but  be  of 
good  cheer ;  I  have  overcome  the  world.  Let  not  your  heart 
be  troubled ;  ye  believe  in  God,  believe  also  in  me.  In  my 
Father's  house  are  many  mansions  :  if  it  were  not  so,  I  would 
have  told  you,  I  go  to  prepare  a  place  for  you.  And  if  I  go 
and  prepare  a  place  for  you,  I  will  come  again,  and  receive 
you  unto  myself;  that  where  I  am,  there  ye  may  be  also." 
And  agreeably  to  these  promises,  he  has  ordered  it  to  be  writ- 
ten, "  Blessed  are  the  dead  that  die  in  the  Lord  ;  for  they  rest 
from  their  labors,  and  their  works  do  follow  them."  These 
great  and  precious  promises,  which  Christ  has  given  to  his 
weary  and  heavy  laden  friends,  may  afford  them  all  the  peace 
and  consolation  they  need  until  they  arrive  at  their  future  and 
eternal  rest. 

IMPROVEMENT. 

1.  May  the  friends  of  Christ  always  find  comfort  in  him, 
when  they  are  weary  of  the  world  ?  Hence  we  may  see  the 
reason  why  he  forbids  them  to  be  conformed  to  it,  or  seek  to 
derive  their  supreme  happiness  from  it.  He  knows  what  is  in 
man,  and  what  is  in  the  world.  He  knows  that  the  world  is 
very  fascinating  to  the  human  heart,  and  that  his  followers  are 
in  danger  of  placing  their  supreme  affections  upon  it,  which 
will  divert  them  from  the  service  and  enjoyment  of  himself. 
Therefore  he  says  to  them,  "  Lay  not  up  for  yourselves  treas- 
ures upon  earth,  where  moth  and  rust  doth  corrupt,  and  where 
thieves  break  through  and  steal :  But  lay  up  for  yourselves 
treasures  in  heaven  ;  for  where  your  treasure  is,  there  will  your 
heart  be  also.  No  man  can  serve  two  masters  :  for  either  he 
will  hate  the  one,  and  love  the  other ;  or  else  he  will  hold  to 
the  one,  and  despise  the  other.  Ye  cannot  serve  God  and 
mammon."     If  christians  suffer  the  world  to  get  the  ascendency 


COMFORT     IN     CHRIST.  359 

in  their  hearts,  it  will  certainly  prevent  their  deriving  support 
and  consolation  from  Christ  in  any  of  their  troubles,  afflictions 
and  sorrows.  Christ  has  told  them,  that  in  the  world  they  shall 
have  tribulation.  The  men  of  the  world  and  the  things  of  the 
world  very  often  subject  them  to  great  and  peculiar  troubles 
and  trials,  so  that  they  become  weary  of  it.  But  they  may 
become  weary  of  it,  and  remain  attached  to  it,  which  will 
effectually  prevent  their  loving  Christ,  trusting  in  his  promises, 
and  rejoicing  in  his  wise  and  holy  government.  There  are 
thousands  of  poor  wretched  creatures  who  are  weary  of  the 
world,  that  are  so  attached  to  it,  that  they  choose  to  bear  all 
the  evils  they  suffer,  rather  than  to  cast  all  their  cares  and 
burdens  upon  Christ.  It  is  an  expression  of  the  tenderness 
and  compassion  of  Christ  towards  his  suffering  friends,  to 
forbid  them  to  lean  upon  the  world,  which  has  so  often  disap- 
pointed them  and  pierced  their  hearts  with  sorrow,  and  invite 
them  to  come  to  him  weak,  weary,  and  heavy  laden,  that  they 
may  receive  the  permanent  rest  which  he  has  promised  to  give 
them. 

2.  If  those  who  are  weary  of  the  world  may  find  comfort  in 
Christ,  then  the  more  they  become  weary  of  the  world,  the 
better  they  are  prepared  to  enjoy  his  promised  peace  and 
comfort.  As  soon  as  any  begin  to  love  God,  and  become 
cordially  united  with  Christ,  they  begin  to  be  weary  of  the 
world,  and  alienated  in  their  affections  from  it.  As  soon  as 
they  begin  to  find  pleasure  in  God,  in  Christ,  and  in  divine 
objects,  they  begin  to  feel  a  distaste  to  the  world  and  to  all  its 
objects,  which  had  once  absorbed  their  supreme  attention  and 
love.  Having  found  the  pearl  of  great  price,  and  the  treasure 
hid  in  the  field,  they  renounce  those  worldly  objects  which 
had  captivated  and  disappointed  them,  and  set  their  affections 
on  things  above,  and  not  on  the  things  on  the  earth.  These 
appear  vanities  of  vanities  and  a  vexation  of  spirit.  They  are 
weary  to  bear  them,  because  they  find  them  to  be  obstructions 
to  a  holy,  devout  and  heavenly  life.  And  if  the  best  things 
which  the  world  affords  are  burdensome  to  christians,  how 
much  more  burdensome  must  the  labors,  the  troubles,  the  dark 
distressing  scenes  of  life  be  to  them !  These  are  the  winds, 
and  storms,  and  tempests,  which  drive  them  to  Christ,  the 
covert  from  the  tempest,  and  where  they  can  enjoy  that  peace 
which  the  world  cannot  give,  nor  take  away.  To  this  refuge 
all  good  men  have  always  fled  in  days  of  darkness  and  distress, 
and  found  peace,  safety  and  rest.  When  the  sorrows  of  death 
compassed  David,  and  the  pains  of  hell  gat  hold  of  him,  then 
called  he  upon  the  name  of  the  Lord,  who  heard  and  helped 
him  ;  and  this  led  him  to  say  with  gratitude,  "  Return  unto  thy 


360  SERMON      XXVIII. 

rest,  O  my  soul ;  for  the  Lord  hath  dealt  bountifully  with 
thee."  Paul  says  in  the  name  of  christians,  "  We  glory  in 
tribulations  ;  knowing  that  tribulation  worketh  patience  ;  and 
patience,  experience  ;  and  experience,  hope  ;  and  hope  maketh 
not  ashamed,  because  the  love  of  God  is  shed  abroad  in  our 
hearts  bv  the  Holy  Ghost."  All  the  troubles,  trials  and  suffer- 
ings of  christians  are  suited  to  prepare  them  to  enjoy  more 
peace  and  rest  in  Christ,  than  they  could  otherwise  enjoy, 
When  a  man  finds  a  covert  in  a  great  storm,  he  finds  more 
pleasure,  than  in  a  fine  fair  day.  So  christians  enjoy  more 
real  satisfaction  and  happiness  in  adversity,  than  in  prosperity ; 
because  adversity  leads  them  to  the  enjoyment  of  Christ,  but 
prosperity  to  the  enjoyment  of  the  world. 

3.  If  christians,  who  are  weary  of  the  world,  may  always 
find  rest  and  comfort  in  Christ,  then  they  may  enjoy  more  hap- 
piness than  sinners  do,  even  in  this  life.  Sinners  often  possess  a 
larger  portion  of  temporal  prosperity  than  saints  possess.  They 
often  think  they  are  happier,  and  make  others  think  they  are 
happier,  than  saints.  But  there  is  good  reason  to  believe  that 
their  boasting  is  vain,  and  deceives  both  themselves  and  others. 
For  their  happiness  is  neither  so  pure,  so  permanent,  nor  so  sat- 
isfactory, as  that  of  saints.  The  experiment  and  comparison 
have  often  been  made,  by  those  who  are  the  most  pompetent 
to  judge.  Sinners  have  often  become  saints,  and  been  able  to 
compare  their  happiness  as  sinners  with  their  happiness  as 
saints,  and  to  determine  whether  they  enjoyed  more  happiness 
after  they  became  saints,  than  they  ever  did  before.  David 
acknowledges  he  was  born  a  sinner,  and  for  a  time  un- 
doubtedly enjoyed  the  happiness  of  a  sinner;  but  afterwards 
he  became  a  saint,  and  enjoyed  the  happiness  of  a  saint.  He 
could  appeal  to  God  the  searcher  of  his  heart,  and  say, "  Whom 
have  I  in  heaven  but  thee  ?  and  there  is  none  upon  earth  that  I 
desire  besides  thee."  This  is  preferring  the  enjoyment  of  God 
before  the  enjoyment  of  the  world.  And  he  declares  before 
God,  that  he  should  be  happier  in  the  enjoyment  of  him  than 
sinners  are  in  the  enjoyment  of  the  world.  "  There  be  many 
that  say,  Who  will  show  us  any  good?  Lord,  lift  thou  up. the 
light  of  thy  countenance  upon  us.  Thou  hast  put  gladness  in 
my  heart,  more  than  in  the  time  that  their  corn  and  their  wine 
increased."  Solomon  gives  a  stronger  experimental  testimony 
that  good  men  derive  a  far  more  solid  happiness  from  the 
enjovment  of  God,  than  can  be  derived  from  the  wealth  of  the 
worfd.  After  he  had  reached  the  zenith  of  earthly  power, 
affluence,  and  grandeur,  he  found  himself  deceived  and  disap- 
pointed, and  constrained  by  painful  experience  to  declare, 
"  Then  I  saw  that  wisdom  excelleth  folly,  as  far  as  light  excel- 


COMFORT       IN     CHRIST.  361 

leth  darkness.  Happy  is  the  man  that  findeth  wisdom,  and  the 
man  that  getteth  understanding:  for  the  merchandise  of  it  is 
better  than  the  merchandise  of  silver,  and  the  gain  thereof  than 
fine  gold.  She  is  more  precious  than  rubies ;  and  all  the  things 
thou  canst  desire  are  not  to  be  compared  unto  her.  Length  of 
days  is  in  her  right  hand;  and  in  her  left  hand,  riches  and 
honor.  Her  ways  are  ways  of  pleasantness,  and  all  her  paths 
are  peace."  Such  is  the  pure,  permanent,  and  satisfactory 
happiness  of  good  men  in  this  life ;  which  as  far  excelleth  the 
highest  happiness  of  the  men  of  the  world,  as  light  excelleth 
darkness.  Though  they  enjoy  less  prosperity  and  suffer  more 
adversity  than  sinners,  yet  in  this  troublesome  world  they  enjoy 
that  peace  of  God,  which  passeth  all  understanding,  and  which 
affords  joy  in  sorrow,  and  rest  in  weariness. 

4.  If  saints,  when  weary  of  the  world,  find  comfort  in 
Christ,  then  we  may  readily  believe  that  those  who  have  lived 
in  the  darkest  times,  met  with  the  greatest  troubles,  and  expe- 
rienced the  severest  trials,  have  often  arrived  to  the  greatest 
degrees  of  holiness  and  happiness  in  the  present  life.  If  we 
may  rely  upon  the  truth  of  sacred  history,  we  must  believe  that 
some  who  have  had  the  largest  share  in  the  troubles  and  trials 
of  this  present  evil  world,  arrived  at  the  highest  attainments  in 
pure  holiness  and  happiness.  By  passing  through  the  most 
dark  and  trying  scenes,  they  became  more  purified,  more  holy 
and  more  happy,  than  they  could  have  been  with  less  adversity 
and  more  prosperity.  Did  not  Abraham  become  more  holy 
and  happy  by  his  peculiar  trials  ?  Did  not  Moses  become 
more  holy  and  happy  by  suffering  affliction  with  the  people  of 
God  ?  Did  not  Job  become  more  holy  and  happy  by  all  his 
complicated  trials  and  bereavements  ?  Did  not  Paul,  and  the 
apostles,  and  primitive  christians,  become  holier  and  happier  by 
partaking  of  the  sufferings  of  Christ  and  rejoicing  in  tribula- 
tion ?  These  and  many  other  good  men  have  often  risen  to 
the  highest  attainments  in  piety,  peace,  and  pure  felicity,  by 
patiently  and  submissively  suffering  the  severest  trials  and 
afflictions.  And  the  same  causes  are  still  suited  to  produce  the 
same  effects  in  the  hearts  and  lives  of  those  who  live  by  faith 
and  not  by  sight.  All  the  storms  and  tempests  and  fiery  trials 
they  meet  with  in  the  course  of  life,  serve  to  purify  them,  and 
prepare  them  to  enjoy  peculiar  rest  in  Christ,  as  the  shadow  of 
a  great  rock  in  a  weary  land. 

5.  Since  all  real  saints,  who  are  Weary  of  the  world,  may 
always  find  rest  in  Christ,  they  have  no  reason  to  murmur  and 
complain  under  any  of  the  troubles  and  afflictions  in  which 
they  are  involved.  This  has  always  been  a  discontented,  mur- 
muring, complaining  world.     Mankind  have  never  been  satis- 

vol.  in.  46 


362  SERMON     XXVIII. 

lied  with  what  God  has  given  them,  with  what  he  has  denied 
them,  with  what  he  has  taken  away  from  them,  and  much  less 
with  what  he  has  inflicted  upon  them.  The  rich  have  com- 
plained that  he  has  given  them  no  more.  The  poor  have  com- 
plained, that  he  has  given  them  so  little.  The  prosperous  have 
complained,  that  he  has  often  interrupted  their  prosperity  and 
disappointed  their  fond  hopes  and  expectations.  And  the 
afflicted  have  complained,  that  he  has  laid  more  upon  them  than 
they  are  able  to  bear.  All  classes  of  men  in  all  the  conditions 
of  life,  are  extremely  apt  to  murmur  and  complain  of  the  evils, 
troubles  and  trials,  under  which  they  are  suffering.  But  why 
should  a  living  man  complain  ?  He  suffers  no  more  Jhan  he 
deserves.  God  does  not  afflict  willingly,  nor  grieve  the  children 
of  men.  It  is  only  if  need  be,  that  he  withholds  or  takes  away 
any  favor  from  any  person.  It  is  only  if  need  be,  that  he  inflicts 
a  lighter  or  heavier  evil  upon  any  of  the  godly  or  ungodly.  Who 
then  has  any  reason  to  complain  under  his  present  burdens  and 
trials,  however  weighty  or  severe?  We  are  all  born  unto 
trouble,  as  the  sparks  fly  upward.  We  are  all  in  a  state  of 
trial,  and  all  sufferings  are  trials.  We  have  no  reason  to  think 
it  strange  concerning  the  fiery  trials  that  are  designed  to  try  us. 
And  we  have  still  less  reason  to  complain  of  the  trials  we  ex- 
perience ;  for  we  may  all  find  rest  in  Christ,  if  we  will  only 
lean  upon  him  and  trust  in  him.  God  is  highly  displeased 
with  the  complaints  of  his  people.  He  was  highly  displeased 
with  Israel,  who  murmured  that  he  did  not  give  them  water, 
that  he  did  not  give  them  bread,  and  that  he  inflicted  so  many 
deserved  evils  upon  them,  while  passing  through  the  wilder- 
ness. Nor  was  he  less  offended  with  Job,  the  pattern  of  patience, 
and  with  Moses,  the  pattern  of  meekness,  for  their  hard  thoughts 
and  unreasonable  complaints  of  his  conduct  towards  them. 

6.  Since  all  true  believers  may  always  find  rest  in  Christ, 
when  they  are  weary  of  the  world,  they  have  no  more  reason 
to  be  anxious  about  future,  than  to  be  impatient  under  present 
troubles  and  trials.  It  is  very  unwise  and  sinful  to  indulge  a 
painful  anxiety  about  future,  uncertain,  imaginary  evils  and 
afflictions.  David  did  this,  when  he  said,  "  I  shall  one  day 
perish  by  the  hand  of  Saul."  Thousands  suffer  much  more 
from  anticipated  evils  which  they  never  meet  with,  than  from 
the  calamities  which  actually  fall  upon  them.  This  is  altogether 
unreasonable  and  criminal ;  for  it  is  distrusting  the  care  and 
kindness  of  God,  destroying  present  happiness,  and  increasing 
present- misery.  How  many  render  themselves  extremely  un- 
happy by  indulging  anxiety  about  futurity  ?  While  they  are  in 
health,  they  anticipate  sickness  ;  while  they  are  rich,  they  antici- 
pate poverty ;  and  while  they  are  in  prosperity,  they  anticipate 


COMFORT     IN     CHRIST.  363 

disappointment  and  adversity.  But  why  should  they  be  anxious 
about  any  such  anticipated  evils,  which  may  never  come  upon 
them,  and  from  which,  if  they  do,  they  may  find  benefit.  God 
has  assured  them,  that  he  will  never  leave  nor  forsake  them ; 
that  as  their  day  is,  so  shall  their  strength  be  ;  and  that  all  things 
shall  work  together  for  their  good.  Christ  foresaw  that  his  dis- 
ciples would  be  liable  to  fall  into  the  sin  and  folly  of  anxiety 
about  futurity,  and  strictly  charged  them  to  guard  against  it. 
"Take  no  thought,  saying,  what  shall  we  eat?  or  what  shall 
we  drink?  or  wherewithal  shall  we  be  clothed?  For  your 
heavenly  Father  knoweth  that  ye  have  need  of  all  these  things. 
But  seek  ye  first  the  kingdom  of  God,  and  his  righteousness ; 
and  all  these  things  shall  be  added  unto  you.  Take  therefore 
no  thought  for  the  morrow :  for  the  morrow  shall  take  thought 
for  the  things  of  itself.  Sufficient  unto  the  day  is  the  evil 
thereof."  And  the  apostle  exhorts  and  comforts  christians  in 
similar  language.  "  Be  careful  for  nothing ;  but  in  every 
thing,  by  prayer  and  supplication,  with  thanksgiving,  let  your 
requests  be  made  known  unto  God.  And  the  peace  of  God, 
which  passeth  all  understanding,  shall  keep  your  hearts  and 
minds  through  Christ  Jesus." 

7.  Since  saints  may  find  rest  in  Christ  when  they  are  weary 
of  the  world,  we  may  easily  account  for  their  being  sometimes 
stronger  and  sometimes  weaker,  than  other  men  in  adversity. 
It  is  very  evident  that  they  are  sometimes  weaker  than  other 
men  in  times  of  trouble  and  affliction.  They  sometimes  sink 
under  trials  that  other  men  can  support.  When  Jacob  was  too 
ready  to  believe  that  Joseph  was  dead,  and  despaired  of  the 
life  of  Benjamin,  he  sunk  under  his  adversity.  "  Then  shall  ye 
bring  down  my  gray  hairs  with  sorrow  to  the  grave."  In  this 
instance  Jacob  appeared  weaker  than  other  men  ;  but  on  an- 
other occasion  he  appeared  stronger.  When  his  brother  Esau 
came  out  with  an  armed  company,  to  destroy  him  and  his 
family,  he  boldly  met  him  by  faith  and  prayer,  and  prevailed. 
Job  appeared  stronger  than  other  men,  when  at  first  he  rose 
above  his  complicated  losses  and  bereavements,  and  said,  "  The 
Lord  gave,  and  the  Lord  hath  taken  away ;  blessed  be  the 
name  of  the  Lord."  But  afterwards  he  fell  into  impatience 
and  despondency,  and  appeared  weaker  than  other  men.  David 
was  entirely  unmanned  and  overwhelmed  in  sorrow  at  the  death 
of  Absalom,  which  discovered  his  peculiar  weakness.  But  he 
had  courage  and  magnanimity  to  meet  and  conquer  the  giant 
Goliath,  which  displayed  a  faith  and  zeal  and  strength  of  mind 
superior  to  all  other  men.  These  eminent  saints  were  some- 
times weaker  and  sometimes  stronger  than  other  men,  because 
they  sometimes  forgot  God  ;  and  sometimes  trusted  in  the  Lord 


364  SERMON      XXVIII. 

Jehovah,  in  whom  there  is  everlasting  strength.  When  good 
men  lose  sight  of  God,  they  have  no  confidence  in  themselves ; 
but  in  the  exercise  of  a  true  and  lively  faith,  they  are  strong  in 
the  Lord,  and  in  the  power  of  his  might.  Hence  Paul  could 
say,  "  I  can  do  all  things  through  Christ,  which  strengtheneth 
me."  When  a  certain  prophet  told  him,  that  if  he  went  to  Je- 
rusalem, the  Jews  would  bind  his  hands  and  his  feet,  and  de- 
liver him  into  the  hands  of  the  Gentiles  ;  and  when  his  friends 
with  tears  urged  him  not  to  go,  he  boldly  replied :  "  What  mean 
ye  to  weep,  and  to  break  mine  heart  ?  for  I  am  ready,  not  to 
be  bound  only,  but  also  to  die  at  Jerusalem,  for  the  name  of 
the  Lord  Jesus."  In  the  exercise  of  the  same  strong  and  lively 
faith,  the  primitive  christians  endured  their  fiery  trials,  and 
gained  the  victory  over  the  world.  It  is  a  reproach  to  religion 
for  its  friends  to  falter  and  faint  in  the  day  of  adversity.  Let 
them  only  cordially  and  confidently  believe  that  they  may 
always  find  rest  in  Christ,  and  then  when  they  are  weak,  they 
will  be  strong  enough  to  endure  all  present,  and  to  meet  all 
future  trials  and  sufferings. 

8.  Since  weak  and  weary  saints  may  always  find  rest  in 
Christ,  they  have  a  much  brighter  prospect  before  them  than 
sinners.  They  live  by  faith  and  not  by  sight ;  and  their  faith 
is  founded  on  a  rock,  which  the  winds,  and  rains,  and  floods 
may  beat  upon  in  vain.  Their  faith  in  the  immutable  promises 
of  God  gives  them  strong  consolation,  through  hope  that  is  an 
anchor  to  their  souls,  both  sure  and  steadfast,  and  entereth  into 
that  within  the  veil.  They  have  light  in  darkness,  joy  in  sor- 
row, and  a  consoling  expectation  that  all  their  light  afflictions, 
which  are  but  for  a  moment,  will  work  for  them  a  far  more 
exceeding  and  eternal  weight  of  glory-  But  those  who  are 
without  God  are  without  Christ  and  without  hope  in  the  world. 
They  have  no  source  of  permanent  peace  in  this  world,  or  the 
next.  Their  joy  and  laughter  is  momentary  and  vain,  like  the 
crackling  of  thorns  under  a  pot.  They  are  always  like  the 
troubled  sea  which  cannot  rest,  whose  waters  cast  up  mire  and 
dirt.  There  is  no  peace,  saith  my  God,  to  the  wicked.  They 
have  no  promise  of  rest  in  this  life,  or  in  the  life  to  come.  God 
places  the  bright  prospects  of  the  righteous  and  the  dark  pros- 
pects of  the  wicked  in  a  very  lively  and  striking  contrast. 
"  Thus  saith  the  Lord  God,  Behold  my  servants  shall  eat,  but 
ye  shall  be  hungry:  behold  my  servants  shall  drink,  but  ye 
shall  be  thirsty:  behold  my  servants  shall  rejoice,  but  ye  shall 
be  ashamed:  behold  my  servants  shall  sing  for  joy  of  heart, 
but  ye  shall  cry  for  sorrow  of  heart,  and  shall  howl  for  vexation 
of  spirit."  Thus  the  righteous  shall  have  hope,  while  the 
wicked  are  driven  away  in  darkness  and  despair. 


COMFORT     IN     CHRIST.  365 

Now  let  me  ask,  have  you  ever  found  rest  while  passing 
through  the  various  scenes  of  this  wearisome  world  ?  You  will 
not  deny  that  you  have  found  it  to  be  true,  that  you  were  born 
to  trouble  as  the  sparks  fly  upward.  Though  you  have  at  some 
times  and  in  some  respects  enjoyed  prosperity,  yet  you  have 
often  suffered  losses,  disappointments  and  bereavements,  which 
have  been  grievous  to  bear ;  but  can  you  say  that  any  or  all  of 
your  weighty  cares  and  burdens  and  sorrows  have  driven  you 
to  seek  refuge  and  rest  in  Christ,  the  shadow  of  a  great  rock 
in  a  weary  land  ?  If  your  troubles  and  trials  have  produced 
this  effect,  you  have  reason  to  rejoice  that  you  have  been  made 
weary  of  the  world,  and  are  in  some  measure  prepared  to  enjoy 
future  uninterrupted  and  eternal  rest,  where  sin  and  sorrow 
shall  never  come.  But  if  any  of  you  have  never  been  weary 
of  the  world,  and  fled  to  Christ  for  refuge  and  rest  in  the  times 
of  darkness  and  distress,  you  have  to  remember,  that  all  the 
troubles,  afflictions  and  sorrows  you  have  ever  experienced, 
have  been  lost,  and  worse  than  lost  upon  you.  They  have  not 
softened,  but  hardened  your  hearts ;  they  have  not  prepared, 
but  unprepared  you  for  future  and  greater  evils  and  sorrows ; 
they  have  not  brightened,  but  darkened  your  future  prospects ; 
they  have  not  fitted  you  for  the  enjoyments  of  heaven,  but  for 
miseries  without  mixture  and  without  end.  Whether  you  look 
back,  or  look  forward,  there  is  nothing  but  darkness  before  you. 
You  are  in  danger  from  prosperity  as  well  as  from  adversity. 
The  world  which  you  love  is  armed  against  you,  and  will 
infallibly  destroy  you,  unless  you  withdraw  your  supreme  at- 
tention, affection  and  dependence  from  it.  This  is  your  imme- 
diate and  imperious  duty.  You  have  delayed  this  duty  too 
long,  and  future  delay  will  only  serve  to  strengthen  the  cords  of 
iniquity,  and  bind  you  over  to  a  state  of  everlasting  alienation 
and  separation  from  God  and  all  good.  The  way  of  transgres- 
sors is  hard.  Why  will  you  choose  to  struggle  through  all  the 
storms  and  tempests  of  this  present  evil  world,  rather  than 
return  to  God,  and  walk  with  him  in  the  strait  and  narrow  way 
to  everlasting  peace  and  rest?  If  you  are  wise,  you  will  be 
wise  for  yourselves ;  but  if  you  reject  God  as  your  portion,  you 
must  have  your  part  with  the  miseries  of  the  damned. 


SERMON  XXIX. 


DEATH  OF  SAINTS. 

JULY  2,  1826. 

Precious  in  the  sight  of  the  Lord  is  the  death  of  his  saints.  — Psalm  cxvi.  15. 

It  appears  from  several  expressions  in  this  psalm,  that  David 
composed  it  as  a  tribute  of  gratitude  to  God,  for  hearing  his 
prayers  and  granting  him  support  in  a  time  of  sickness,  or 
some  other  heavy  affliction.  Among  other  things  of  a  similar 
nature,  he  says,  "  The  sorrows  of  death  compassed  me,  and 
the  pains  of  hell  gat  hold  upon  me  :  I  found  trouble  and  sorrow. 
Then  called  I  upon  the  name  of  the  Lord ;  O  Lord,  I  beseech 
thee  deliver  my  soul.  Return  unto  thy  rest,  O  my  soul ;  for 
the  Lord  hath  dealt  bountifully  with  thee.  For  thou  hast 
delivered  my  soul  from  death,  mine  eyes  from  tears,  and  my 
feet  from  falling."  This  train  of  thoughts  naturally  led  him  to 
say  in  the  text,  "  Precious  in  the  sight  of  the  Lord  is  the  death 
of  his  saints."  These  words  suggest  for  our  present  considera- 
tion this  precious  truth : 

That  God  takes  peculiar  care  of  the  death  of  his  saints,  whom 
he  claims  as  his  own.     I  shall, 

I.  Consider  why  God  claims  saints  as  his  own  ;  and, 

II.  Show  that  he  takes  peculiar  care  of  their  death. 

I.  Let  us  consider  why  God  claims  saints  as  his  own. 

God  has  an  original  and  absolute  right  to  all  his  creatures, 
because  they  are  the  workmanship  of  his  own  hands.  He  is 
the  Former  of  the  bodies  and  Father  of  the  spirits  of  all  man- 
kind, and  has  made  them  all  for  himself.  As  the  Creator  of 
all  men,  he  has  a  claim  to  sinners  as  well  as  to  saints  ;  but  he 
has  a  higher  and  more  peculiar  claim  to  saints,  whom  he  calls 


DEATH     OF     SAINTS.  367 

his  own  in  distinction  from  sinners.  This  is  plainly  suggested 
in  the  text :  "  Precious  in  the  sight  of  the  Lord  is  the  death  of 
his  saints."  We  never  find  this  mode  of  expression  in  appli- 
cation to  sinners.  They  are  represented  as  belonging  to  the 
god  of  this  world,  rather  than  to  the  God  of  heaven.  It  is 
proper,  therefore,  to  inquire,  why  the  only  living  and  true  God 
claims  saints  as  his  own.  There  will  appear  just  ground  for 
this  claim,  if  we  consider, 

1.  That  he  has  set  them  apart  for  himself,  in  his  original 
purpose  of  redemption.  When  he  formed  the  great  and  gra- 
cious design  of  raising  up  monuments  of  his  mercy  in  this 
guilty  world,  he  selected  from  the  mass  of  mankind  a  certain 
number  of  the  fallen  race,  as  the  subjects  of  his  special,  sove- 
reign grace.  He  determined  how  many  to  save,  and  how 
many  to  destroy.  He  meant  that  his  Son  should  not  die  in 
vain,  but  should  eventually  bring  home  many  sons  to-  glory. 
This  was  an  act  of  wisdom  as  well  as  of  grace.  It  became 
the  only  wise  God  to  fix  the  precise  number  that  should  be 
actually  formed  vessels  of  mercy,  and  prepared  for  his  peculiar 
service  through  their  eternal  existence.  Now,  all  real  saints 
belong  to  this  chosen  number.  David  said,  "  The  Lord  hath 
set  apart  the  godly  for  himself."  Christ  just  before  his  death 
prayed  for  those  whom  his  Father  had  given  him,  in  distinc- 
tion from  the  rest  of  the  world.  Paul  taught  that  real  chris- 
tians were  chosen  to  eternal  life.  He  said  to  the  Ephesians  that 
God  had  chosen  them  in  Christ  before  the  foundation  of  the 
world,  that  they  should  be  holy  and  without  blame  before  him 
in  love.  He  assured  the  Thessalonians  that  God  had  not 
appointed  them  to  wrath,  but  to  obtain  salvation  by  the  Lord 
Jesus  Christ ;  and  that  he  was  bound  to  give  thanks  to  God, 
because  he  had  chosen  them  from  the  beginning  unto  salva- 
tion, through  sanctification  of  the  Spirit  and  belief  of  the  truth. 
This  eternal  choice  of  the  godly  gives  God  a  peculiar  right  to 
claim  them  as  his  peculiar  people.  As  he  had  a  right  to  make 
the  choice,  so  he  has  a  right  to  claim  the  chosen ;  and  they 
are  under  peculiar  obligation  of  gratitude  to  acknowledge  his 
property  in  them  and  sovereignty  over  them. 

2.  God  claims  saints  as  his  own,  because  he  has  enstamped 
his  moral  image  upon  them.  Though  they  were  by  nature 
children  of  wrath  even  as  others,  yet,  God  having  chosen  them 
to  salvation  through  the  sanctification  of  the  Spirit,  has  actually 
renewed  them  in  the  temper  of  their  minds,  and  made  them 
holy  as  he  is  holy.  They  have  the  spirit  of  Christ,  and  bear 
the  moral  image  of  God.  They  have  put  off  the  old  man  and 
put  on  the  new,  which  after  God  is  created  in  knowledge, 
righteousness,  and  true  holiness.     This  renovation  of  the  heart 


38S  SERMON     XXIX. 

flows  from  their  original  election  to  eternal  life.  God  enstamps 
his  moral  image  upon  none  but  those  whom  he  has  chosen  to 
salvation.  "  For  whom  he  did  foreknow,  he  also  did  predesti- 
nate to  be  conformed  to  the  image  of  his  Son.  Moreover, 
whom  he  did  predestinate  them  he  also  called,  and  whom  he 
called  them  he  also  justified,  and  whom  he  justified  them  he 
also  glorified."  And  on  this  ground  christians  have  a  right  to 
say,  "  God  hath  saved  us,  and  called  us  with  an  holy  calling, 
not  according  to  our  works,  but  according  to  his  purpose  and 
grace,  which  was  given  us  in  Christ  Jesus  before  the  world 
began."  God  enstamps  his  moral  image  upon  saints,  as  a  seal, 
by  which  they  may  be  known  to  him  and  to  the  world  to  be 
his.  Accordingly,  the  apostle  tells  the  Corinthians,  "  God  has 
sealed  them,  by  giving  them  the  earnest  of  the  Spirit  in  their 
hearts."  And  for  this  reason  he  warns  them  not  to  grieve  the 
Holy  Spirit  of  God,  whereby  they  are  sealed  unto  the  day  of 
redemption.  Hence  "  the  foundation  of  God  standeth  sure, 
having  this  seal,  The  Lord  knoweth  them  that  are  his."  By 
creating  saints  anew  in  Christ  Jesus,  according  to  his  eternal 
purpose,  God  has  a  new  claim  to  them,  and  may  properly  call 
them  his,  in  distinction  from  the  rest  of  the  world,  that  lieth  in 
wickedness  and  under  the  dominion  of  the  prince  of  darkness. 
3.  God  has  a  peculiar  claim  to  saints,  because  they  have 
freely  and  sincerely  given  themselves  away  to  him.  As  soon 
as  he  sheds  abroad  his  love  in  their  hearts,  they  make  choice  of 
him  as  their  God,  and  devote  themselves  to  his  service.  Like 
Paul  after  he  was  converted,  they  are  ready  to  ask,  "  Lord,  what 
wilt  thou  have  me  to  do?"  They  desire  to  live  to  God,  and 
not  to  themselves ;  and  sincerely  resolve,  whether  they  make  a 
public  profession  or  not,  that  they  will  serve  the  Lord.  They 
comply  with  the  covenant  of  grace,  and  actually  enter  into  cov- 
enant with  God.  All  true  converts  do  what  the  apostle  says 
the  Corinthians  did:  "first  give  themselves  unto  the  Lord." 
This  dedication  of  themselves  unto  God  was  required  under 
the  Old  Testament,  and  is  still  required  under  the  new.  Those 
who  give  their  hearts  to  God  are  required  to  give  their  names 
to  him,  and  profess  their  supreme  love  to  him  before  the  world. 
After  he  has  sealed  them  with  his  Spirit,  and  enstamped  his 
moral  image  upon  them,  they  ought  to  subscribe  with  their 
own  hands  unto  the  Lord,  and  surname  themselves  by  the 
name  of  Israel.  They  ought  to  give  themselves  away  to  God 
in  an  everlasting  covenant  never  to  be  forgotten.  But  whether 
they  have  time,  or  opportunity,  or  resolution,  to  do  this  or  not, 
yet' they  never  fail  to  give  up  themselves  sincerely  and  unre- 
servedly to  God,  to  be  his  friends,  his  subjects  and  his  servants 
as  long  as  they  exist.     An  undedicated  saint  cannot  be  found. 


DEATH     OF     SAINTS.  369 

All  who  have  become  holy  as  God  is  holy,  and  renounced  the 
service  of  sin,  have  presented  themselves  as  a  living  sacrifice, 
holy  and  acceptable  to  God,  which  is  their  reasonable  service. 
And  since  saints  are  the  Lord's  by  election,  by  sanctification, 
and  by  self-dedication,  there  is  just  ground  for  his  calling  and 
treating  them  as  his  own,  in  distinction  from  those  who  will 
not  have  him  to  reign  over  them. 
I  now  proceed  to  show, 

II.  That  God  takes  peculiar  care  of  the  death  of  his  saints. 
They  are  precious  in  his  sight.  They  are  his  friends,  his  ser- 
vants, and  his  children.  He  has  a  more  than  paternal  affection 
for  them.  When  parents  send  their  children  at  a  distance  to 
gain  instruction  in  some  business,  art,  or  science,  to  qualify 
them  to  be  useful  and  happy  in  life,  they  take  peculiar  care  to 
call  them  home  at  the  proper  time  and  for  the  proper  purpose. 
So  after  God  has  placed  his  children  in  this  distant  part  of  his 
wide  dominions,  and  has  prepared  them  for  his  more  immedi- 
ate service,  he  takes  peculiar  care  and  pleasure  in  calling  them 
home  to  his  large  family  in  heaven.  And  as  the  heavenly  in- 
habitants rejoice  at  their  conversion,  so  they  undoubtedly  rejoice 
at  their  glorification,  which  commences  at  death.  Since  this  is 
a  very  important  event,  we  may  well  conclude  that  God  will 
take  peculiar  care  in  the  course  of  providence,  to  order  all  cir- 
cumstances respecting  it  in  the  wisest  and  best  manner. 

Here  then  it  may  be  observed, 

1.  He  always  takes  care  when  his  saints  shall  die. 

Though  he  does  not  exempt  them  from  dying,  the  common 
lot  of  humanity,  yet  he  takes  particular  care  of  their  dying 
hour.  While  they  live,  they  are  exposed  to  all  the  diseases 
and  accidents  to  which  the  rest  of  the  world  are  liable.  But  he 
keeps  his  watchful  eye  upon  them,  amidst  the  pestilence  that 
walketh  in  darkness,  and  the  destruction  that  wasteth  at  noon- 
day. He  spreads  his  broad  hand  over-  them,  and  keeps  their 
eyes  from  tears,  their  feet  from  falling,  and  their  souls  from 
death,  until  the  appointed  time  of  their  change  is  come.  And 
he  has  appointed  that  their  change  shall  not  come  until  they 
have  experienced  a  change  of  heart.  The  time  of  death  is 
as  important  to  saints  as  the  salvation  of  their  souls.  For 
should  any  fatal  disease  or  accident  befall  them  before  they  have 
made  their  peace  with  God,  they  would  be  ruined  for  ever. 
Had  Paul  died  before  he  went  to  Damascus  and  met  with  the 
saving  grace  of  God,  his  case  would  have  been  as  fatal  as  that 
of  Judas.  How  many  have  been  made  subjects  of  saving 
grace  after  they  have  come  to  years  of  maturity ;  how  many 
after  they  come  to  the  meridian  of  life ;  and  how  many  even  in 
old  age !     Death  in  infancy  would  have  prevented  the  salvation 

vol.  in.  47 


370  SERMON     XXIX. 

of  such  persons.  Hence  God  takes  peculiar  care  that  those 
whom  he  has  chosen  to  salvation  should  be  effectually  preserv- 
ed from  all  the  arrows  of  death  flying  around  them,  until  they 
are  prepared  for  heaven.  He  guards  them  when  they  go  out 
and  when  they  come  in,  when  they  lie  down  and  when  they 
rise  up ;  and  suffers  no  fatal  evil  to  come  nigh  them,  until  they 
have  become  reconciled  to  him  upon  the  terms  of  the  gospel. 
Nor  does  he  suffer  death  to  take  them  out  of  the  world,  before 
they  have  done  all  the  good  which  he  had  for  them  to  do  in 
this  life.  He  forms  them  for  his  own  service,  and  designs  they 
shall  be  the  salt  of  the  earth  and  light  of  the  world,  while  they 
live  in  it.  He  employs  them  as  free,  voluntary  instruments  of 
promoting  the  temporal  and  spiritual  good  of  mankind.  He 
appoints  to  all  saints  their  times  of  service.  To  some  he  ap- 
points a  shorter  and  to  others  a  longer  period  of  labor,  and 
never  calls  any  out  of  his  vineyard,  until  they  have  finished 
the  work  which  he  gave  them  to  do.  Their  time  of  service  is 
highly  interesting  to  him,  to  the  world,  and  to  themselves ;  and 
therefore  he  takes  peculiar  care  when  they  shall  die. 

2.  God  takes  care  that  his  saints  shall  die,  not  only  at  the 
best  time,  but  under  the  best  circumstances.  He  is  the  only 
competent  judge  of  these  things,  and  often  displays  peculiar 
wisdom,  goodness  and  sovereignty,  in  disappointing  the  desires 
and  hopes  of  saints  respecting  the  circumstances  of  their  leav- 
ing the  world.  They  often  imagine  that  the  circumstances  of 
their  death  might  be  better  ordered,  and  their  friends  often 
entertain  the  same  opinion.  But  as  God  knows  the  best  time, 
so  he  knows  the  best  circumstances,  of  every  instance  of  mor- 
tality ;  and  he  always  orders  these  in  the  wisest  and  best 
manner,  in  respect  to  the  death  of  his  saints.  He  directs  that 
one  of  his  saints  shall  come  to  the  grave  by  the  mere  infirmi- 
ties of  old  age,  as  a  shock  of  corn  fully  ripe  in  its  season.  He 
directs  that  one  of  his  children  shall  die  by  a  slow,  piercing, 
painful  sickness,  and  that  another  shall  be  called  out  of  time 
into  eternity  by  a  sudden  and  unexpected  stroke,  without  any 
premonition  or  warning  of  his  last  hour.  He  directs  that  some 
of  his  saints  shall  die  at  home,  surrounded  by  their  friends  and 
acquaintance  and  every  desirable  circumstance  :  but  that  others 
shall  die  far  from  home,  and  far  from  all  their  acquaintance, 
die  relatives  and  friends.  He  directs  that  some  of  his  saints  shall 
in  the  full  vigor  of  all  their  rational  powers,  and  with  delightful 
views  of  heavenly  and  divine  objects  ;  but  that  others  shall  die 
destitute  of  the  light  of  his  countenance,  and  involved  in  dark- 
ness, doubts  and  despondency  respecting  their  happy  state 
beyond  the  grave.  In  a  word,  God  orders  all  the  vast  variety 
of  circumstances  attending  the  death  of  his  saints.     But  in  all 


DEATH     OF     SAINTS.  371 

this  variety,  he  has  a  just  regard  to  his  own  glory,  to  the  good 
of  the  dying,  and  to  the  good  of  the  living.  Not  a  single  cir- 
cumstance happens  by  chance,  but  every  one  is  ordered  by 
unerring  wisdom  and  perfect  goodness,  and  designed  to  answer 
some  wise  and  benevolent  end.  And  it  is  easy  to  see,  that,  by 
calling  his  saints  from  the  stage  of  life  under  such  a  vast  variety 
of  circumstances,  God  may  accomplish  as  great  a  variety  of 
important  purposes.  For  the  circumstances  in  which  the  ex- 
cellent of  the  earth  leave  the  world,  often  make  deeper  and 
more  permanent  impressions  upon  the  minds  of  the  living,  than 
their  death  itself.  The  eye  and  the  ear  affect  the  heart ;  and  it 
is  what  the  living  see  and  hear,  in  respect  to  dying  saints,  that 
affects  them  more  than  their  transition  out  of  time  into  eternity, 
which  they  cannot  see.  Slow  and  lingering  deaths  may  give 
the  dying  happy  opportunities  of  instructing,  counselling  and 
warning  those  around  them,  and  conversing  with  them.  Sud- 
den deaths  may  alarm  and  awaken  the  secure  and  thoughtless, 
who  would  take  no  notice  of  a  less  striking  instance  of  mortal- 
ity. The  calm,  peaceful  deaths  of  saints  give  a  beauty,  a 
reality  and  importance,  to  vital  piety.  To  see  saints  die  in 
triumph  as  Paul  did  after  having  fought  a  good  fight,  and 
finished  his  course  with  fidelity,  is  animating  to  pious  christians, 
and  condemning  to  all  unbelievers.  And  those  godly  ones, 
who  have  long  been  in  bondage  through  fear  of  death,  and  die 
in  doubt  and  darkness,  read  a  solemn  lecture  to  all  professors 
of  godliness,  to  be  constantly  preparing  for  their  own  final  hour, 
that  they  may  leave  the  world  in  peace  to  themselves,  and  to 
all  who  are  spectators  of  their  last  act  upon  the  stage  of  life. 
Now,  God  always  knows  what  circumstances  it  is  best  should 
attend  every  one  of  his  dying  saints,  and  he  takes  care  that  such 
and  only  such  circumstances  shall  attend  his  saints  in  their 
dying  moments,  as  are  best  adapted  to  answer  the  best  pur- 
poses. This  is  an  act  of  covenant  kindness  and  faithfulness  to 
those  who  die  in  the  Lord.     I  must  add, 

3.  That  God  takes  care  of  his  saints,  when  their  pure  and 
immortal  spirits  leave  their  clayey  tabernacle,  and  take  their 
course  to  the  world  of  light.  He  knows  that  death  is  a  great 
and  solemn  change,  and  he  will  not  forsake  them  while  pass- 
ing through  it.  This  David  confidently  believed,  and  said, 
"  Though  I  walk  through  the  valley  of  the  shadow  of  death  I 
will  fear  no  evil :  for  thou  art  with  me  ;  thy  rod  and  thy  staff 
they  comfort  me."  Nor  will  God  take  less  care  of  his  saints 
after  they  are  absent  from  the  body,  but  provide  proper  guar- 
dians to  guide  them  in  the  path  to  heaven.  There  is  good 
reason  to  believe  that  he  appoints  one  or  more  of  his  holy 
angels,  to  lead  every  pious  departed  spirit  to  the  regions  of  the 


372  SERMON     XXIX. 

blessed.  We  know  that  when  Lazarus  died,  he  was  carried 
by  the  angels  into  Abraham's  bosom.  Peter  had  his  guardian 
angel ;  and  it  is  very  probable,  that  every  saint  has  his  guardian 
angel,  who  attends  him  through  life,  takes  care  of  his  departed 
spirit,  and  conducts  him  safely  to  the  mansion  Christ  has  gone 
before  to  provide  for  him.  After  this,  God  will  take  care  of 
the  newly  arrived  spirits,  and  give  their  angels  charge  to  make 
them  known  to  those,  with  whom  they  had  once  lived,  and 
conversed,  and  were  united  in  christian  affection.  Their 
employments  also  will  undoubtedly  be  pointed  out,  as  well  as 
their  due  rewards  allotted  them.  These  important  conse- 
quences of  death  God  will  take  peculiar  care  of,  and  so  order 
them,  as  to  give  the  most  perfect  satisfaction  to  all  the  inhabi- 
tants of  heaven.  God  for  wise  and  good  reasons  has  reserved 
the  scenes  and  objects,  the  employments  and  enjoyments  of 
heaven  very  much  in  his  own  power,  and  has  never  gratified  his 
friends  on  earth  with  a  clear  and  full  description  of  their  future 
and  happy  state.  He  has  only  told  them  in  general,  "  that  eye 
hath  not  seen,  nor  ear  heard,  neither  have  entered  into  the 
heart  of  man  the  things  which  God  hath  prepared  for  them 
that  love  him."  But  though  all  saints  will  be  perfectly  happy 
after  death,  yet  the  degrees  of  their  happiness  will  be  measured 
by  their  holy  and  acceptable  services  in  this  life.  They  will 
be  rewarded  according  to  their  works  here  on  earth.  Some 
will  be  placed  nearer,  and  some  more  remote  from  the  Lord  of 
glory.  Some  will  enjoy  higher,  and  some  lower  advantages 
for  gaining  light  and  instruction.  Some  will  belong  to  higher, 
and  some  to  lower  circles  of  just  men  made  perfect.  Some 
will  have  higher,  and  some  lower  employments  in  heaven. 
But  as  soon  as  God  calls  home  to  his  heavenly  kingdom  all 
his  saints,  he  will  fill  their  hearts  with  perfect  holiness,  banish 
from  their  minds  every  painful  reflection  and  anticipation,  and 
make  them  completely  blessed  in  the  enjoyment  of  himself, 
and  wipe  away  all  tears  from  their  eyes.  Hence  it  is  written 
for  the  consolation  of  all  living  saints,  "  Blessed  are  the  dead 
which  die  in  the  Lord  ;  yea,  saith  the  Spirit,  that  they  may  rest 
from  their  labors ;  and  their  works  do  follow  them."  Thus 
precious  in  the  sight  of  the  Lord  is  the  death  of  his  saints,  in 
respect  to  the  time,  the  circumstances,  and  happy  consequences 
of  exchanging  time  for  eternity. 

IMPROVEMENT. 

1.  If  God  treats  his  saints  in  such  a  manner  as  has  been 
said,  then  we  may  learn  the  extent  of  his  sovereignty  towards 
all  mankind.     Though  divine  sovereignty  is  one  of  the  plain- 


DEATH     OF     SAINTS.  373 

est  doctrines  of  the  gospel,  yet  it  is  so  disagreeable  to  the 
human  heart,  that  many  are  very  unwilling  to  believe  and 
acknowledge  it,  in  its  fullest  extent.  They  will  allow  that  he 
acts  as  a  sovereign  in  creating,  preserving,  and  governing  the 
natural  world ;  but  they  will  not  allow  that  he  acts  as  a  sove- 
reign in  governing  the  moral  world.  But  it  appears  from  what 
has  been  said  concerning  his  conduct  towards  his  saints,  that 
he  acts  as  a  sovereign  in  his  disposal  of  the  whole  human  race. 
His  sovereignty  towards  his  saints  begins  in  eternity.  He  chose 
them  to  salvation  before  the  foundation  of  the  world,  and  set 
them  apart  for  himself,  in  distinction  from  all  the  rest  of  man- 
kind. He  continues  his  sovereignty  towards  them  through  life. 
He  determines  when  and  where  they  shall  be  born,  where  and 
how  long  they  shall  live,  what  diseases,  dangers,  and  accidents 
they  shall  escape,  when  and  where  they  shall  meet  with  a 
saving  change,  when  and  where  they  shall  die,  what  circum- 
stances shall  precede  and  attend  their  dying  moments,  what 
angels  shall  convey  their  pure  departed  spirits  to  the  kingdom 
of  heaven,  and  put  them  into  the  mansions  which  Christ  has 
prepared  for  them.  Such  is  the  extent  of  God's  sovereignty 
over  his  saints  ;  and  it  is  no  less  extensive  over  the  rest  of  man- 
kind, who  are  not  and  never  will  be  saints.  Over  these  he 
exercised  his  amiable  and  awful  sovereignty  before  the  founda- 
tion of  the  world,  not  by  electing  them  to  eternal  life,  but  by 
ordaining  them  to  final  condemnation,  through  impenitence 
and  unbelief.  He  continues  his  sovereignty  towards  them 
through  life.  He  determines  when  and  where  they  shall  be 
born,  where  and  how  long  they  shall  live,  what  diseases,  dan- 
gers, and  accidents  shall  befall  them,  when  and  where  they  shall 
die,  what  circumstances  shall  precede  and  attend  their  dying 
moments,  and  what  evil  angels  shall  seize  their  departed  spirits 
and  confine  them  in  the  regions  of  despair.  Such  is  the  full 
extent  of  God's  sovereignty  over  the  whole  human  race.  He 
has  mercy  on  whom  he  will  have  mercy,  and  whom  he  will  he 
hardeneth.  What  if  some  do  not  believe  the  doctrine  of  divine 
sovereignty  in  such  an  extensive  latitude  ?  Shall  their  unbe- 
lief prove  it  false  ?  No ;  it  shall  prove  it  to  be  true.  So  the 
apostle  Peter  declares.  "  Wherefore  it  is  contained  in  the 
scripture,  Behold,  I  lay  in  Zion  a  chief  corner-stone,  elect,  pre- 
cious ;  and  he  that  believeth  on  him  shall  not  be  confounded. 
Unto  you,  therefore,  which  believe,  he  is  precious:  but  unto 
them  which  be  disobedient,  the  stone  which  the  builders  disal- 
lowed, the  same  is  made  the  head  of  the  corner,  and  a  stone  of 
stumbling,  and  a  rock  of  offence,  even  to  them  which  stumble 
at  the  word,  being  disobedient;  whereunto  also  they  were 
appointed."     All  who  disbelieve,  deny  and  oppose  the  doctrine 


374  SERMON     XXIX. 

of  God's  sovereignty  in  decreeing  the  character  and  conditions 
of  all  mankind  from  eternity,  feel  and  speak  and  act  just  as 
God  fore-ordained,  and  has  foretold,  that  they  would  feel  and 
speak  and  act;  and  of  course  all  their  objections  are  so  many 
arguments  in  favor  of  the  doctrine  they  disbelieve,  deny  and 
oppose.  They  must,  therefore,  become  cordially  reconciled  to 
the  doctrine,  or  the  doctrine  will  cause  them  to  stumble  and 
fall  and  perish. 

2.  In  the  view  of  this  subject,  we  may  see  that  real  saints 
have  a  permanent  source  of  comfort,  to  which  all  who  disbe- 
lieve and  reject  the  gospel  are  entire  strangers.  The  men  of 
the  world  have  no  assurance  that  God  has  chosen  them  to 
salvation,  set  them  apart  for  himself,  and  will  guard  and  guide 
them  to  and  through  death  unto  eternal  life.  While  God  is 
preserving  their  lives  and  granting  their  requests,  he  is  sending 
leanness  into  their  souls.  Both  prosperity  and  adversity  are 
preparing  them  for  a  painful  death  and  miserable  eternity. 
They  are  without  God,  without  Christ,  and  without  hope  in 
the  world.  They  are  all  their  life  time  subject  to  bondage 
through  fear  of  death,  which  may  drive  them  away  in  their 
iniquities,  and  sink  them  in  hopeless  ruin.  These  are  the 
wicked,  who  have  no  solid  nor  lasting  ground  of  peace.  They 
are  like  the  troubled  sea,  when  it  cannot  rest,  whose  waters 
cast  up  mire  and  dirt.  They  are  utter  strangers  to  that  peace 
which  passeth  all  understanding,  and  which  is  a  constant 
source  of  solid  happiness  to  the  righteous,  whom  God  claims 
as  his  own,  and  takes  special  care  of  through  life,  through 
death,  and  through  every  period  of  their  existence.  Paul  was 
one  whom  God  had  set  apart  for  himself,  and  he  could  confi- 
dently say,  "  I  know  whom  I  have  believed,  and  am  persuaded 
that  he  is  able  to  keep  that  which  I  have  committed  unto  him, 
against  that  day.  And  he  was  no  less  confident  of  the  per- 
petual peace  and  security  of  his  fellow  christians ;  for  he  says 
to  them,  "  I  am  persuaded  that  neither  death,  nor  life,  nor 
angels,  nor  principalities,  nor  powers,  nor  things  present,  nor 
things  to  come,  nor  height,  nor  depth,  nor  any  other  creature, 
shall  be  able  to  separate  us  from  the  love  of  God,  which  is  in 
Christ  Jesus  our  Lord."  These  great  and  precious  promises 
comprise  all  the  blessings  which  christians  need  in  this  life, 
and  which  they  can  enjoy  in  the  life  to  come. 

3.  Since  God  claims  all  real  christians  as  his  own,  and 
always  takes  a  gracious  care  of  them,  they  ought  to  make  their 
calling  and  election  sure  to  themselves.  They  are  absolutely 
secure  in  his  view,  and  they  ought  to  be  absolutely  secure  in 
their  own  view.  He  has  given  abundant  evidence  of  their  secu- 
rity.   He  has  from  eternity  chosen  them  to  eternal  life.     He  has 


DEATH     OF     SAINTS.  375 

shed  abroad  his  love  in  their  hearts,  and  sealed  them  unto  the 
day  of  redemption.  He  has  given  them  great  and  precious  prom- 
ises of  his  love,  his  care,  and  protection.  He  has  cared  for 
them,  guided  and  guarded  them  against  innumerable  seen  and 
unseen  dangers.  He  has  given  them  the  spirit  of  adoption, 
and  enabled  them  to  cry  Abba,  Father.  He  has  commanded 
them  to  examine  themselves  whether  they  are  in  the  faith  ;  to 
prove  their  own  selves ;  to  know  their  own  selves ;  to  keep 
their  hearts  with  all  diligence  ;  and  to  repel  all  the  fiery  darts  of 
the  wicked  one.  These  injunctions  they  ought  to  obey  ;  and 
if  they  had  duly  obeyed  them,  they  would  have  made  their 
calling  and  election  sure.  But  how  many  real  christians 
neglect  this  duty,  involve  themselves  in  doubts  and  fears,  and 
walk  in  darkness  and  see  no  light!  This  argues  something 
wrong  in  their  hearts,  for  which  they  can  find  no  good  excuse. 
If  they  plead  the  deceitfulness  of  their  own  hearts,  this  will 
not  excuse  them.  If  they  plead  the  hidings  of  God's  face, 
this  will  not  excuse  them.  If  they  plead  the  multiplicity  of  the 
cares  and  concerns  of  life,  this  will  not  excuse  them.  If  they 
plead  the  diverse  and  contradictory  opinions  among  ministers 
and  others,  this  will  not  excuse  them.  Or  if  they  plead  the 
subtilty  of  the  great  deceiver,  this  will  not  excuse  them.  They 
have  the  law  and  the  testimony ;  that  is,  the  word  of  God,  by 
which  they  may  and  ought  to  try  themselves,  and  gain  a  full 
assurance  of  hope.  They  have  no  right  to  refuse  to  be 
enlightened  and  comforted,  while  they  hold  the  Bible  in  their 
hands,  and  sit  under  the  preaching  of  the  gospel.  They  are 
chargeable  with  ingratitude,  for  what  he  has  done  for  them 
and  said  to  them.  They  dishonor  religion  by  their  doubts 
and  fears.  They  deprive  themselves  of  that  peace  and  com- 
fort which  they  ought  to  enjoy.  They  unfit  themselves  for 
every  religious  duty,  and  for  a  peaceful  and  joyful  death.  It 
is  high  time  to  awake  out  of  sleep,  for  now  is  your  salvation 
nearer  than  when  you  believed. 

4.  If  the  death  of  saints  be  precious  in  the  sight  of  the 
Lord,  then  it  ought  to  be  precious  and  desirable  in  their  own 
sight.  They  ought  to  live  in  hope,  and  not  in  fear  of  death. 
Job  did  not  wish  to  live  alway,  but  waited  patiently  until  the 
appointed  time  of  his  death  should  come.  Paul  said  he  died 
daily.  He  lived  in  the  desire,  as  well  as  in  the  expectation  of 
his  dying  hour.  And  he  says,  that  not  only  he,  but  his  fellow 
christians  viewed  death  as  a  precious  and  desirable  event. 
"  For  we  know,"  he  confidently  declares,  "  that  if  our  earthly 
house  of  this  tabernacle  were  dissolved,  we  have  a  building  of 
God,  an  house  not  made  with  hands,  eternal  in  the  heavens.  For 
in  this  we  groan,  earnestly  desiring  to  be  clothed  upon  with 


376  SERMON     XXIX. 

our  house  which  is  from  heaven.  Therefore  we  are  always 
confident,  knowing  that  while  we  are  at  home  in  the  body,  we 
are  absent  from  the  Lord.  We  are  confident,  I  say,  and 
willing  rather  to  be  absent  from  the  body  and  to  be  present 
with  the  Lord.  Wherefore  we  labor,  that  whether  present  or 
absent,  we  may  be  accepted  of  him."  They  gave  diligence 
to  make  their  calling  and  election  sure ;  and  they  did  make 
it  sure,  that  they  were  elected,  and  set  apart  for  God  and 
accepted  of  him.  Hence  they  could  adopt  the  language 
of  the  apostle  and  say,  we  are  now  ready  to  be  offered,  and 
the  time  of  our  departure  is  at  hand.  We  have  fought  a 
good  fight,  we  have  finished  our  course,  we  have  kept  the  faith. 
Henceforth  there  is  laid  up  for  us  a  crown  of  righteousness, 
which  the  Lord,  the  righteous  Judge,  shall  give  us  at  that  day : 
and  not  to  us  only,  but  unto  all  them  also  that  love  his  appear- 
ing. God  views'  the  death  of  his  saints  as  precious,  and  he 
has  made  rich  provision  for  them,  that  they  may  view  it  as 
precious.  He  has  placed  death  among  his  covenant  blessings  ; 
and  it  is  only  for  them  to  make  sure  their  title  to  them,  and 
they  may  be  certain  not  only  of  a  safe,  but  of  a  peaceful  and 
precious  death.  If  christians  would  only  keep  themselves  in 
the  love  of  God,  and  live  by  that  faith  which  makes  future 
things  present,  and  invisible  things  visible,  they  would  always 
stand  in  the  posture  of  faithful  servants  waiting  and  hoping 
for  the  coming  of  their  Lord. 

5.  Since  God  claims  saints  as  his  own,  and  takes  peculiar 
care  of  them  both  living  and  dying,  it  infinitely  concerns  sin- 
ners to  become  saints,  and  live  a  holy  and  devout  life.  They 
are  born  to  die,  as  well  as  saints.  They,  as  well  as  saints,  need 
the  favor  and  blessing  of  God  both  in  this  life  and  in  that 
which  is  to  come.  But  it  is  impossible  that  they  should  secure 
the  favor  and  presence  of  God  in  life  and  in  death,  without 
becoming  reconciled  to  him  upon  the  terms  of  the  gospel,  and 
living  a  pious  and  obedient  life.  Without  piety,  they  cannot 
enjoy  God  in  life,  in  death,  nor  in  eternity.  Without  holiness 
no  man  can  see  the  Lord.  All  their  interests  for  time  and 
eternity  are  suspended  upon  their  becoming  saints  in  this 
world,  and  living  in  obedience  to  the  commands  of  God,  which 
he  has  given  them  for  their  good.  Hence  Moses  in  his  dying 
address  to  his  people  said  unto  them,  "  Set  your  hearts  unto  all 
the  words  which  I  testify  among  you  this  day,  to  do  all  the 
words  of  this  law.  For  it  is  not  a  vain  thing  for  you  ;  because 
it  is  your  life."  Who  would  not  wish  as  Balaam  did,  that  he 
might  die  the  death  of  the  righteous  ?  Who  would  not  wish 
to  enjoy  a  peaceful  death  and  a  blessed  immortality?  But 
these  infinitely  desirable  and  important  blessings  are  promised 


DEATH     O  F     S  A  1  N  T  S  .  377 

to  the  saints  only,  and  upon  the  saints  only  will  they  ever  be 
bestowed.  The  enemies  of  God  must  become  his  friends, 
before  they  can  enjoy  his  favor,  and  his  loving  kindness,  which 
is  better  than  life.  How  many  in  a  dying  hour  have  bitterly 
lamented  their  neglect  of  making  their  peace  with  God,  till 
all  hope  was  lost !  God  sincerely  and  ardently  desires  that 
sinners  would  become  reconciled  to  him,  that  their  death  might 
be  precious  in  his  sight.  "  O,"  says  he,  "  that  they  were  wise, 
that  they  understood  this,  that  they  would  consider  their  latter 
end ! " 

6.  If  God  takes  peculiar  care  of  saints  in  life,  and  often  gives 
them  a  peaceful  death,  then  their  death  ought  to  be  peculiarly 
regarded  as  very  precious  and  instructive.  A  peaceful  death 
is  not  very  often  to  be  seen.  Many  more  die  in  darkness, 
than  die  in  light.  Many  more  die  in  fear  than  die  in  hope. 
Hope  in  death  is  one  of  the  peculiar  favors  which  God 
graciously  grants  to  his  saints,  whom  he  claims  as  his  own. 
Hence  says  Solomon,  "  The  wicked  is  driven  away  in  his 
wickedness ;  but  the  righteous  hath  hope  in  his  death."  It 
is  only  the  path  of  the  just  that  shineth  more  and  more  unto 
the  perfect  day ;  and  when  such  as  have  shone  in  life  shine 
in  death,  their  death  is  precious  and  peculiarly  instructive,  and 
deserves  uncommon  notice.  This  God  requires.  "  Mark  the 
perfect  man,  and  behold  the  upright ;  for  the  end  of  that  man 
is  peace."  It  displays  a  strong  and  lively  faith  in  God,  to 
meet  the  king  of  terrors  in  hope,  without  dismay.  Such  a 
death  can  hardly  fail  to  give  a  realizing  and  impressive  sense 
to  relatives,  friends,  and  all  surrounding  spectators,  of  two  of 
the  most  interesting  objects  in  the  invisible  world,  the  future 
blessedness  of  the  righteous,  and  the  future  misery  of  the  un- 
righteous. How  precious  and  instructive  was  the  death  of 
David,  whose  last  words  were,  "  Although  my  house  be  not 
so  with  God,  yet  he  hath  made  with  me  an  everlasting  cove- 
nant, ordered  in  all  things,  and  sure :  this  is  all  my  salvation, 
and  all  my  desire."  How  precious  and  instructive  was  the 
death  of  pious  Simeon,  when  he  could  say  in  the  exercise  of 
a  lively  hope  of  future  blessedness,  "  Lord,  now  lettest  thou 
thy  servant  depart  in  peace,  according  to  thy  word ;  for  mine 
eyes  have  seen  thy  salvation !  "  The  peaceful  death  of  saints 
is  very  precious  and  instructive  to  surviving  christians.  It  re- 
minds them  of  their  duty,  confirms  their  faith,  and  brightens 
their  future  and  eternal  prospects.  The  peaceful  death  of  the 
godly  does  not  appear  so  precious  to  the  ungodly  ;  but  never- 
theless it  may  make  as  deep  and  salutary  impressions  on  their 
minds.  It  carries  the  most  sensible  conviction  to  the  con- 
sciences of  all  who  are  destitute  of  vital  piety,  that  they  are 

vol.  in.  48 


378  SERMON     XXIX. 

unfit  to  die,  unfit  for  heaven,  and  fit  only  for  the  everlasting 
society  and  state  of  the  incorrigible  enemies  of  God  and  of 
all  good,  which  is  awfully  alarming.  It  must  be  owing,  there- 
fore, to  the  fault  of  both  saints  and  sinners,  if  they  do  not  lay 
to  heart  every  peaceful  death  of  the  godly,  and  derive  instruc- 
tion and  benefit  from  every  such  solemn  scene  that  they  are 
called  to  witness.  It  gives  them  a  visible  demonstration  of  the 
eternal  separation  of  the  righteous  from  the  wicked. 

7.  If  God  claims  all  real  saints  as  his  own,  and  takes  pecu- 
liar care  of  their  death,  which  is  precious  in  his  sight,  then 
pious  mourners  have  ground  of  support  and  consolation  under 
the  bereavement  of  their  pious  relatives  and  friends.  They 
may  be  assured  that  God  guarded  and  guided  them  through 
life,  was  with  them  in  the  hour  of  death,  and  has  received  them 
into  his  presence,  where  is  fulness  of  joy,  where  sin  and  sor- 
row shall  no  more  reach  them,  and  where  all  tears  shall  be  for 
ever  wiped  from  their  eyes.  This  is  what  he  has  promised  all 
the  righteous  he  will  do  for  them.  And  this  is  what  he  is  every 
where  doing  for  the  righteous,  when  he  calls  them  to  pass 
through  the  dark  valley  of  the  shadow  of  death.  This  ought 
to  satisfy  pious  mourners,  who  are  lamenting  the  death  of 
relatives  and  friends,  whom  they  deemed  near  to  God,  and 
knew  to  be  dear  to  themselves. 

These  observations  may  apply  to  the  late  instance  of  mor- 
tality in  this  place.  One  who  professed  to  be  pious,  and  was 
viewed  by  others  to  be  pious,  has  early  finished  her  course,  and 
gone  the  way  of  all  the  earth.  We  are  incompetent  judges  of 
the  real,  and  much  more  of  the  eminent  piety  of  others.  Christ 
was  a  perfect  judge  of  piety  in  both  these  respects.  He  dis- 
tinguished Peter,  James  and  John,  among  the  twelve,  and  John 
among  the  three.  But  without  making  any  such  distinction, 
we  may  be  allowed  to  hope  that  the  deceased  *  was  one  whom 
God  called  his  own,  and  whose  death  was  precious  in  his 
sight.  If  this  was  the  case,  her  pious  friends  (and  she  undoubt- 
edly had  such)  have  ground  of  consolation  in  her  death,  and  in 
all  the  circumstances  of  it.  These  were  somewhat  peculiar 
and  trying.  Her  disorder  was  singular  and  slow,  and  distress- 
ing in  its  operation.  It  bid  defiance  to  all  the  efforts  made  to 
remove  it.  She  suffered  a  thousand  deaths  in  the  apprehen- 
sion of  one,  for  she  lingered  long  on  a  dying  bed.  But  if  she 
was  a  child  of  God,  he  ordered  all  these  circumstances  in  wis- 
dom, goodness,  and  covenant  faithfulness ;  and  they  were 
adapted  to  do  her  good,  to  do  good  to  her  husband,  and  to  all 
her  relatives   and  friends.     They  have   been   called   to   pass 

*  Mrs.  Patty  Metcalf,  the  wife  of  Mr.  Nathan  Metcalf. 


DEATH     OF     SAINTS.  379 

through  scenes  full  of  instruction,  and  calculated  to  teach  them 
how  to  live  and  how  to  die.  Some  of  them  have  long  stood 
around  her  sick  and  dying  bed,  and  seen  her  calmness  and 
composure  in  the  view  of  eternity.  She  is  now  separated  from 
them  ;  and  have  they  not  reason  to  ask  themselves  whether  the 
separation  may  not  be  long  and  even  without  end?  If  she 
was  prepared  to  die  in  safety,  it  deeply  concerns  them  to  pre- 
pare to  die  in  safety.  If  she  was  prepared  to  die  in  peace,  it 
deeply  concerns  them  to  prepare  to  die  in  peace.  And  if  she 
has  gone  to  heaven,  it  deeply  concerns  them  to  follow  her  there. 
The  death  they  lament  is  not  an  ordinary  instance  of  mortality  ; 
and  the  circumstances  attending  it  imperiously  call  for  serious 
reflections  upon  their  own  frailty,  mortality,  and  the  solemn 
importance  of  living  and  dying  to  God.  They  never  will,  per- 
haps, have  a  more  affecting  admonition  to  obtain  the  one  thing 
needful.  And  should  they  rightly  improve  this  bereavement, 
the  afflicted  husband  may  have  reason  to  bless  God  that  he  was 
called  to  bear  the  yoke  in  his  youth  ;  and  the  afflicted  parents 
and  brothers  and  sisters  may  have  reason  to  say  that  it  has 
been  good  for  them  that  they  have  been  afflicted  and  bereaved. 

The  death  of  a  young  pious  parent  reads  a  solemn  lecture 
to  the  young  families  in  this  place,  who  are  destitute  not  only 
of  the  reality,  but  of  the  form  of  that  religion  in  which  they 
were  educated.  How  many  such  irreligious  families  are  there, 
and  how  fast  are  they  multiplying!  Though  such  families 
may  banish  God  from  their  thoughts,  and  religion  from  their 
houses,  yet  they  cannot  prevent  death  from  coming  into  their 
windows.  And  where  is  there  a  young  family  prepared  for 
such  an  event  ?  Be  entreated  to  awake  from  your  awful  stu- 
por, and  attend  to  the  things  which  belong  to  your  peace  in  life 
and  death,  before  it  be  too  late.  God  has  preserved  your  own 
lives,  but  has  he  not  taken  away  one  or  more  of  your  children  ? 
Or  if  he  has  spared  their  lives,  he  may  not  spare  yours  much 
longer.  It  is  high  time  to  give  yourselves  and  your  children  to 
God ;  and  you  risk  your  own  salvation  and  theirs  every  day 
you  neglect  the  care  of  your  own  souls  and  theirs.  Delay  is 
presumption,  and  may  prove  fatal. 

Though  this  is  not  a  dying  time,  yet  this  is  a  dying  world; 
and  no  one  knows  that  he  shall  live  another  year,  or  another 
month,  or  another  day.  Every  one,  therefore,  whether  old  or 
young,  whether  strong  or  feeble,  ought  to  take  warning  from 
the  late  instance,  and  late  instances,  of  mortality,  and  be  ready 
also  for  being  the  first  to  meet  death,  and  to  give  up  his  great 
and  last  account. 


SERMON    XXX 


ENTIRE  DEVOTION  TO  DUTY. 

JANUARY  11,  1824. 


"Whatsoever  thy  hand  findeth  to  do,  do  it  "with  thy  might  ,  for  there  is  no  work, 

nor  device,   nor  knowledge,    nor  wisdom,    in   the  grave 

whither  thougoest.- — Eccl.  is.  10. 

This  is  an  independent  sentence,  which,  without  any  com- 
ment, naturally  leads  us  to  consider  three  things. 

I.  How  men  ought  to  find  out  their  duty. 

II.  What  is  implied  in  doing  their  duty  with  their  might. 

III.  Why  they  should  do  it  in  this  manner. 

I.  Let  us  consider  how  men  ought  to  find  out  what  they 
have  to  do  in  this  world.  They  all  come  into  the  world  igno- 
rant of  what  they  have  to  do  in  it.  But  the  wise  man  supposes 
that  every  one  may  find  out  what  he  has  to  do  in  particular. 
"  Whatsoever  thy  hand  findeth  to  do,  do  it  with  thy  might." 
This  is  an  address  to  every  particular  person,  and  an  express 
command  to  find  out  his  own  duty.  The  question  now  is, 
how  every  person  may  find  out  what  his  duty  is,  while  acting 
upon  the  stage  of  life.  The  days  of  inspiration  are  past,  and 
none  have  any  ground  to  expect  that  God  will  teach  them 
their  duty,  without  their  improving  the  means  they  have  to  dis- 
cover it.     These  means  are  various  and  sufficient.     For, 

1.  Men  may  find  out  their  duty  by  reading  the  word  of  God. 
He  has  therein  plainly  pointed  out  the  end  for  which  he  form- 
ed them  rational  and  immortal  creatures,  and  the  principal 
duties  they  have  to  perform.  The  apostle  says,  "  All  scripture 
is  given  by  inspiration  of  God,  and  is  profitable  for  doctrine, 
for  reproof,  for  correction,  for  instruction  in  righteousness :  that 
the  man  of  God  may  be  perfect,  thoroughly  furnished  unto  all 


ENTIRE     DEVOTION     TO     DUTY.  381 

good  works."  By  searching  the  scriptures,  every  person  of 
every  character  and  condition  may  discover  "  what  is  that  good, 
and  acceptable,  and  perfect  will  of  God,"  which  he  ought  to 
follow.  It  was  by  the  scriptures  that  Christ  discovered  his 
duty  as  a  man  and  as  Mediator.  He  grew  in  knowledge  and 
wisdom  like  other  children  of  men.  As  soon  as  he  could  read 
the  Bible,  he  discovered  what  business  his  Father  had  given 
him  to  do  in  the  world.  Just  so  all  men  may  discover  their 
duty  by  reading  the  word  of  God,  with  a  sincere  desire  to 
know  it.  The  Bible  points  out  the  duty  of  parents  and  chil- 
dren, of  masters  and  servants,  of  rulers  and  subjects,  of  the 
rich  and  the  poor,  and  of  all  persons  in  every  situation,  relation, 
and  connection  of  life.  It  is  able  to  make  all  wise  unto  salva- 
tion. 

2.  Men  may  find  out  what  they  have  do  in  this  world,  by 
hearing,  as  well  as  by  reading  the  word  of  God.  He  has  ap- 
pointed men  to  preach  his  word,  and  to  explain  and  inculcate 
the  duties  contained  in  it.  The  duty  of  ministers  to  preach, 
implies  the  duty  of  people  to  hear  the  word  of  God.  This  is 
a  price  which  he  has  put  into  their  hands  to  get  wisdom ;  and 
if  they  properly  improve  it,  they  can  hardly  fail  of  gaining  the 
knowledge  of  their  duty  in  many  doubtful  and  difficult  cases. 
God  never  intended  to  make  men's  duty  so  plain  in  his  word, 
as  to  render  it  unnecessary  for  them  to  hear  it  explained  and 
enforced  by  religious  instructers.  The  prophet  says,  "  the 
priest's  lips  should  keep  knowledge,  and  the  people  should  seek 
the  law  at  his  mouth  :  for  he  is  the  messenger  of  the  Lord  of 
hosts." 

3.  Men  may  find  out  their  duty  by  duly  regarding  the  dis- 
pensations of  divine  providence  towards  them.  Many  of  the 
duties  of  life  result  from  the  peculiar  circumstances  in  which 
we  are  placed.  God  deals  very  differently  with  different  per- 
sons, and  very  differently  with  the  same  persons  at  different 
times.  Their  duties  always  vary  as  their  circumstances  vary. 
New  duties  always  arise  from  new  situations,  relations,  con- 
nections, and  external  circumstances.  If  men  will  properly 
regard  God's  dealings  towards  them  from  time  to  time,  and 
from  day  to  day,  they  may  find  out  what  their  hearts  and  hands 
have  to  do  from  time  to  time  and  from  day  to  day.  God  as 
plainly  points  out  duty  to  men  by  his  providence,  as  by  his 
word,  and  it  is  as  necessary  that  they  should  regard  what  he 
says  to  them  in  his  providence,  as  in  his  word,  in  order  to 
know  their  duty  in  the  course  of  life.     Besides, 

4.  There  is  another  way  in  which  they  may  discover  their 
duty ;  and  that  is,  by  asking  counsel  of  God.  The  apostle 
says,  "  If  any  man  lack  wisdom,  let  him  ask  of  God,  who 


382  SERMON     XXX. 

giveth  to  all  men  liberally  and  upbraideth  not ;  and  it  shall  be 
given  him."  How  often  did  David  pray  that  God  would  teach 
him  his  statutes !  When  Solomon  felt  like  a  little  child  in 
respect  to  the  knowledge  of  his  duty,  he  prayed  that  God 
would  give  him  "  a  wise  and  understanding  heart."  And  he 
enjoined  it  upon  others  to  follow  his  example  and  acknowledge 
God  in  all  their  ways,  and  assures  them  that  he  will  direct 
their  paths.  God  can,  by  the  influence  of  his  Spirit,  enlighten 
men's  understandings,  and  cause  them  to  discern  their  duty  as 
exhibited  in  his  word  and  providence.  And  if  they  will  prop- 
erly seek  for  divine  wisdom  and  direction,  they  may  justly 
expect  to  be  led  in  the  strait  path  of  duty.  For  "  the  meek 
he  will  guide  in  judgment ;  and  the  meek  he  will  teach  his 
way."  By  some  or  all  the  ways  which  have  been  mentioned, 
men  may  always  find  out  what  they  have  to  do  in  the  world. 
I  proceed  to  show, 

II.  What  is  implied  in  men's  doing  their  duty,  when  they 
discover  it,  "  with  their  might." 

Might  signifies  power,  strength  and  ability  of  every  kind. 
This  leads  me  to  observe, 

1.  That  men  ought  to  employ  all  their  powers  and  faculties 
in  doing  what  they  find  they  have  to  do.  If  what  they  find  to 
do  requires  bodily  strength,  then  they  must  exert  their  bodily 
strength ;  if  it  requires  knowledge,  then  they  must  exercise 
the  knowledge  they  possess  ;  if  it  requires  wisdom,  then  they 
must  exercise  their  wisdom  ;  if  it  requires  prudence,  then 
they  must  exercise  prudence ;  if  it  requires  authority,  then 
they  must. exercise  authority;  if  it  requires  influence,  then 
they  must  exercise  all  the  influence  they  have ;  or  if  it 
requires  the  exertion  of  all  their  natural  and  moral  abili- 
ties, then  they  must  exert  them  all,  to  their  utmost  extent. 
For  every  man's  might  consists  in  his  mental  as  well  as  cor- 
poreal strength.  And  no  man  can  be  said  to  do  his  duty  with  his 
might,  unless  he  exerts  all  his  powers  and  faculties  which  are 
necessary  to  perform  it.  God  measures  men's  duty  by  the 
powers  and  faculties  which  he  has  given  them.  He  requires 
them  to  love  him  with  all  their  heart,  with  all  their  soul,  and 
with  all  their  strength,  and  their  neighbor  as  themselves.  This 
is  requiring  them  to  do  every  duty  with  all  their  might.  It  is 
true,  every  duty  does  not  require  the  exertion  of  all  their  corpo- 
real and  mental  faculties  ;  but  some  duties  do,  and  when  they 
do,  they  are  morally  obliged  to  exert  them  all. 

2.  Men's  doing  with  their  might,  what  they  find  to  do,  im- 
plies that  they  should  surmount  all  the  difficulties  that  lie  in  the 
way  of  doing  their  duty.  Though  God  never  requires  men  to 
do  any  thing  above  their  might,  or  strength,  or  abilities  to  do, 


ENTIRE     DEVOTION     TO     DUTY.  383 

yet  he  does  require  them  to  do  many  things  that  cannot  be 
done,  without  surmounting  great  and  formidable  difficulties, 
which  lie  in  the  way  of  the  performance  of  duty.  Every  man 
finds  in  the  course  of  life,  some  duties  which  are  extremely 
hard  and  difficult  for  him  to  do.  But  in  such  cases, 'he  ought 
to  summon  all  his  courage,  strength,  activity,  wisdom  and  pru- 
dence, which  are  necessary  to  discharge  the  duty  devolved 
upon  him.  Abraham  undoubtedly  found  it  necessary  to  exert 
all  his  mental  might,  when  he  was  called  to  sacrifice  his  son. 
Moses  felt  unequal  to  go  to  Pharaoh,  to  demand  the  deliverance 
of  his  people,  and  desired  to  be  excused ;  but  God  would  not 
excuse  him.  He  therefore  girded  up  the  loins  of  his  mind  and 
went  forward,  and  surmounted  all  the  opposition,  dangers  and 
obstacles  which  he  had  to  encounter.  David  found  it  to  be  his 
duty  to  meet  Goliath  ;  he  put  his  life  in  his  hand,  went,  and 
slew  the  giant.  Elijah  found  it  to  be  his  duty  to  go  to  Ahab, 
who  had  been  seeking  his  life,  and  he  went  and  performed  his 
duty  with  safety.  The  prophets,  Christ,  the  apostles,  and  the 
primitive  christians,  conducted  in  the  same  manner,  and  sur- 
mounted all  difficulties  and  dangers  that  stood  in  the  way  of 
duty.  They  did  whatsoever  they  found  to  do,  with  their  might. 
And  this  is  what  every  person  ought  to  do,  not  only  once  or 
twice,  or  in  a  few  instances ;  but  to  be  steadfast,  immovable, 
always  abounding  in  the  service  of  God,  notwithstanding  all 
the  difficulties  and  dangers  that  obstruct  their  course.  It  only 
remains  to  show, 

III.  "Why  men  should  thus  exert  themselves  to  do  whatsoever 
they  find  to  do  in  the  world.     And, 

1.  They  ought  thus  to  exert  themselves  in  doing  their  duty, 
because  God  has  given  them  all  their  mental  and  corporeal 
powers  and  faculties  for  use.  He  has  made  all  men  for  him- 
self, and  given  them  all  their  natural  and  moral  powers  to  capac- 
itate them  for  what  he  has  for  them  to  do.  The  more  strength 
any  have,  the  more  they  ought  to  exercise  it  on  all  proper 
occasions.  The  more  knowledge,  wisdom,  prudence,  authority, 
and  influence  any  have,  the  more  they  ought  to  exercise  these 
distinguishing  talents  in  doing  whatever  of  duty  they  find  to  do. 
No  talents  were  ever  given  for  the  mere  contemplation,  amuse- 
ment, or  reputation  of  their  possessors  ;  and  therefore  they  have 
no  right  to  bury  them,  or  pervert  them.  God  needs  them  all, 
and  requires  that  they  should  exercise  them  all  in  his  service, 
with  the  utmost  diligence,  activity  and  perseverance.  He  does 
not  allow  any  of  mankind  to  stand  all  the  day  idle,  but  com- 
mands them  all  to  enter  into  his  vineyard,  and  faithfully  dis- 
charge the  various  and  important  duties  which  he  has  assigned 
them. 


384  SERMON     XXX. 

2.  God  requires  men  to  do  all  they  do,  with  their  might, 
because  he  has  a  great  deal  for  them  to  do  on  the  stage  of  life. 
He  has  much  for  them  to  do  for  himself.  He  carries  on  most 
of  his  designs  in  this  world  by  the  instrumentality  of  mankind. 
He  feeds  and  clothes  them,  preserves  their  lives  and  health,  and 
gives  them  most  of  the  necessaries  and  conveniences  of  life, 
by  means  of  their  wisdom,  prudence,  foresight  and  labors.  He 
governs  all  the  nations  and  kingdoms  of  the  world,  by  subor- 
dinate human  agents.  He  sends  war  and  makes  peace  by  the 
instrumentality  of  the  powers  that  be.  And  so  far  as  he  has 
revealed  his  designs  in  his  word,  or  in  his  providence,  all  men 
ought  to  cooperate  with  him  in  carrying  them  into  execution, 
especially  in  promoting  the  purposes  of  his  grace  towards  this 
guilty  and  miserable  world.  God  has  a  great  deal  for  men  to 
do  for  their  fellow  men.  They  are  all  mutually  dependent 
upon  one  another.  The  weak  are  dependent  on  the  strong, 
and  the  strong  on  the  weak ;  the  poor  are  dependent  on  the 
rich,  and  the  rich  on  the  poor ;  the  sick  are  dependent  on  the 
healthy,  and  the  healthy  on  the  sick ;  the  unlearned  are  depen- 
dent on  the  learned,  and  the  learned  on  the  unlearned ;  the  low 
are  dependent  on  the  high,  and  the  high  on  the  low ;  the  young 
are  dependent  on  the  aged,  and  the  aged  on  the  young.  By 
the  laws  of  nature,  all  men  are  connected  together ;  and  from 
this  connection  arise  innumerable  obligations  and  duties  which 
they  are  bound  to  discharge  towards  each  other.  And  whoever 
will  endeavor  to  find  out  his  duty  to  his  fellow  men,  will  find 
that  he  has  a  great  deal  to  do  for  their  benefit.  This  is  a  poor, 
needy  world.  All  men  are  full  of  their  wants,  which  require 
their  mutual  exertions  to  supply.  Those  who  properly  attend 
to  the  temporal  and  spiritual  wants  of  mankind,  will  find  fre- 
quent occasions  for  the  vigorous  exertion  of  all  the  powers  and 
faculties  which  God  has  bestowed  upon  them. 

Besides,  God  has  a  great  deal  for  every  one  to  do  for  him- 
self. He  has  suspended  both  his  temporal  and  eternal  interests 
upon  his  own  exertions.  It  commonly  depends  upon  every 
man,  whether  he  shall  be  rich  or  poor,  healthy  or  sickly,  useful 
or  useless,  good  or  bad,  happy  or  miserable,  both  in  this  life  and 
the  life  to  come.  Men  have  every  thing  to  gain  or  to  lose  in 
this  and  another  world.  They  have  occasion  for  the  exercise 
of  all  their  active  powers  every  day  and  every  where,  for  their 
own  personal  peace,  comfort  and  benefit.  There  are  many 
things  they  must  do  for  themselves,  which  none  can  do  for 
them.  This  world  is  the  great  theatre  of  the  universe,  where 
all  intelligent  beings  are  acting  their  various  and  important 
parts.  Here  God  is  acting,  here  Christ  is  acting,  here  the  Holy 
Ghost  is  acting,  here  good  and  bad  angels  are  acting,  and  here 


ENTIRE     DEVOTION     TO     DUTY.  385 

all  good  and  bad  men  are  acting.  And  as  these  intelligent 
beings  are  pursuing  very  diverse  and  opposite  designs,  so  they 
are  all  soliciting  every  person  to  join  with  them.  This  lays  a 
foundation  for  the  most  vigilant  care  and  caution,  and  the  most 
vigorous  exertions  of  all  men  to  do  their  duty  in  the  face  of  all 
sinful  and  malignant  creatures.  They  need  to  be  always  awake 
and  alive,  and  to  put  forth  all  their  might,  to  do  all  they  have 
to  do  for  God,  for  themselves,  and  for  their  fellow  men.  All 
the  circumstances,  relations  and  connections  in  which  they  are 
placed  call  upon  them  to  do  their  duty  with  all  their  might. 
God  perfectly  knows  what  they  ought  to  do,  and  he  has  given 
them  powers  and  faculties  to  do  that,  and  to  do  no  more. 

I  must  add, 

3.  God  requires  men  to  exert  themselves  to  the  utmost  in 
doing  the  numerous  and  important  duties  which  they  find  to 
do,  because  they  have  but  a  short  and  uncertain  time  in  which 
to  do  them.  This  is  the  solemn  reason  urged  in  the  text. 
"  Whatsoever  thy  hand  findeth  to  do,  do  it  with  thy  might ;  for 
there  is  no  work,  nor  device,  nor  knowledge,  nor  wisdom,  in 
the  grave,  whither  thou  goest."  This  cannot  mean  that  death 
throws  men  into  a  state  of  total  insensibility.  For  the  scrip- 
ture gives  us  good  evidence  to  believe  that  departed  spirits 
survive  their  bodies,  and  retain  all  their  rational  and  moral 
powers  and  faculties  beyond  the  grave.  We  know  that  Moses 
and  Elias  appeared  with  Christ  on  the  mount  of  transfigura- 
tion, and  we  read  of  a  multitude  of  just  men  made  perfect, 
who  are  now  in  heaven,  and  inherit  the  promises.  Of  Judas, 
also,  it  is  said  that  he  is  gone  to  his  own  place.  But  if  any 
good  or  bad  men  retain  their  rational  and  moral  powers  after 
death,  we  may  justly  conclude  that  the  souls  of  all  men  exist 
in  a  state  of  sensibility  and  activity  after  death.  The  true 
meaning  of  the  text  must  be,  that  death  carries  the  souls  of 
men  into  another  world,  and  puts  a  period  to  all  the  labors  of 
this  life,  and  to  all  the  knowledge  and  concerns  of  this  world. 
Hence  the  prophet  says  to  God  in  the  name  of  his  people, 
"  Doubtless  thou  art  our  father,  though  Abraham  be  ignorant 
of  us,  and  Israel  acknowledge  us  not."  And  Job  says  a  man 
after  death  knoweth  not  whether  his  sons  come  to  honor  or 
dishonor.  The  dead  know  nothing  about  the  world  and  the 
things  of  the  world  after  they  have  closed  their  eyes  upon  it 
at  death.  It  is  probably  as  much  out  of  the  power  of  departed 
spirits  to  look  back  into  this  world  which  they  have  left,  as  it 
was  out  of  their  power  to  look  into  the  world  where  they  are. 
There  is  a  partition  wall  of  some  kind  or  other,  which  not 
only  prevents  us  from  looking  into  the  other  world,  but  equally 
prevents  those  who  have  gone  into  the  other  world  from  look- 

vol.  in.  49 


386  SERMON     XXX. 

ing  into  this.  So  that  it  is  as  impossible  for  the  dead  to  see 
the  living,  as  for  the  living  to  see  the  dead.  It  is,  therefore,  a 
solemn  and  interesting  truth,  that  there  is  no  work,  nor  device, 
nor  knowledge,  nor  wisdom,  in  the  grave,  respecting  this  world. 
The  dead  can  do  nothing  for  themselves,  or  for  those  whom 
they  leave  behind  in  the  world  when  they  leave  it.  All  their 
powers  and  abilities,  and  opportunities  for  doing  or  getting 
good  in  this  world,  are  come  to  a  final  and  everlasting  period. 
They  cannot  retrieve  any  time  they  lost,  nor  perform  any  du- 
ties they  neglected,  nor  rectify  any  mistakes  they  either  design- 
edly or  undesignedly  made,  while  they  lived,  though  they  have 
a  clear  and  sensible  recollection  of  all  these  things.  And  if 
this  be  true,  men  have  but  a  short  space  of  time  for  doing  all 
they  find  to  do  in  this  world  before  they  leave  it.  They  have 
much  to  do  for  God,  whose  interests  are  so  important  and  so 
generally  neglected,  and  even  opposed.  They  have  much  to 
do  for  themselves,  to  prepare  for  living  and  for  dying.  And 
they  have  much  to  do  for  their  fellow  men.  Parents  have 
much  to  do  for  their  children,  and  children  have  much  to  do 
for  their  parents.  Though  the  living  know  that  the  bounds  of 
life  are  fixed,  over  which  they  cannot  pass ;  and  though  they 
know  not  what  even  a  day  may  bring  forth  ;  yet  it  is  their  duty 
to  form  purposes  and  designs,  under  submission  to  Providence, 
with  respect  to  futurity.  Though  they  may  not  take  any  anx- 
ious, yet  they  ought  to  take  proper  thoughts  for  to-morrow,  or 
for  days  and  years  to  come.  But  as  they  must  soon,  at  long- 
est, leave  the  world,  it  becomes  them  to  be  diligent,  laborious, 
and  persevering  in  the  discharge  of  every  duty ;  and  yet,  after 
all,  whether  they  die  young  or  old,  they  generally  leave  many 
things  undone,  which  they  desired,  intended,  and  ought  to  have 
done.  This  the  dying  have  often  acknowledged  and  regretted, 
and  those  who  are  now  living  are  in  danger  of  the  same  neg- 
lect and  mistakes.  It  therefore  deeply  concerns  them  to  do 
with  their  might  what  their  hands  find  to  do.  They  have  no 
time  to  lose,  nor  talents  to  bury.  Let  them  work  while  it  is 
day,  for  the  night  of  death  is  at  hand. 

IMPROVEMENT. 

1.  If  men  may  always  find  out  what  they  have  to  do  in  this 
world,  then  they  have  no  right  to  plead  ignorance  for  the 
neglect  of  a  duty.  This  is  the  most  universal  excuse  mankind 
make  for  their  sins  of  omission  and  commission.  If  they 
neglect  this  or  that  duty,  they  are  very  apt  to  plead  ignorance  as 
an  excuse  for  their  neglect.  They  plead  that  they  did  not  know 
that  such  or  such  a  thing  was  their  duty  at  such  and  such  a 


ENTIRE     DEVOTION     TO     DUTY.  387 

time,  or  under  such  and  such  circumstances.  Or  if  they  act 
contrary  to  duty,  they  make  the  same  plea  of  ignorance.  They 
say,  that  they  did  not  know  that  it  was  wrong  for  them  to  say 
and  do  what  they  did  say  and  do.  Though  involuntary  igno- 
rance always  excuses,  yet  there  can  be  no  such  thing  as  invol- 
untary ignorance  in  respect  to  duty ;  because  every  person  may 
know  what  his  present  duty  is.  Though  many  cases  occur  in 
the  course  of  life,  in  which  men  are  at  a  loss  or  in  doubt 
whether  they  ought  to  act  or  not  to  act,  or  ought  to  do  this  or 
something  else,  yet  it  is  still  their  duty  to  do  one  or  the  other 
of  the  alternatives  ;  and  no  case  can  be  mentioned  or  conceived, 
in  which  they  cannot  know  their  present  duty,  with  the  present 
knowledge  they  have.  This  may  be  easily  and  clearly  illus- 
trated. A  man  may  be  in  doubt  whether  he  ought  to  attend 
public  worship.  Doubt  calls  for  consideration.  Accordingly, 
his  first  duty  is  to  consider  impartially  whether,  in  the  view  of 
all  circumstances,  he  ought  to  attend ;  and  if  he  sees  reasons  in 
favor  of  his  attending,  greater  than  the  reasons  for  neglecting,  his 
duty  is  to  attend ;  or  if  he  sees  stronger  reasons  for  staying  at 
home,  than  for  going  to  the  house  of  God,  his  duty  is  to  stay  at 
home.  And  in  his  present  situation,  he  must  necessarily  and 
knowingly  either  do  or  neglect  his  duty.  Though  men  may, 
through  involuntary  ignorance,  misjudge  of  what  is  wisest  and 
best  for  them  to  do,  in  a  great  many  cases,  yet  if  they  do  what 
they  verily  think  is  wisest  and  best  for  them  to  do,  they  do  their 
duty ;  but  if  they  act  against  the  dictates  of  their  reason  and 
conscience,  they  either  neglect  their  duty,  or  act  contrary  to  it, 
and  cannot  plead  ignorance  in  excuse  of  their  conduct.  David, 
through  involuntary  ignorance,  determined  to  build  the  temple, 
and  he  did  what  was  right  and  acceptable  to  God,  in  making 
that  determination.  He  did  not  know  what  was  best,  all  things 
considered ;  but  he  did  what  he  verily  thought  was  best,  all 
things  considered,  and  therefore  did  right.  But  Jehoshaphat 
did  wrong  in  going  to  Ramoth-Gilead.  Though  at  first  he 
might  have  been  really  in  doubt  about  his  duty,  yet  he  could 
not  have  been  in  doubt  after  God  had  forbidden  him  to  go. 
No  ruler  can  plead  ignorance  for  neglecting,  or  acting  contrary 
to  his  duty.  No  parent  can  plead  ignorance  for  neglecting,  or 
acting  contrary  to  his  duty.  No  child  can  plead  ignorance  for 
neglecting,  or  acting  contrary  to  his  duty.  And  no  man,  in  any 
supposable  case,  can  plead  ignorance  for  neglecting,  or  acting 
contrary  to  his  duty.  All  men  may  always  know  their  duty, 
by  reading  or  hearing  the  word  of  God,  or  by  regarding  the 
voice  of  his  providence,  or  asking  counsel  of  him.  They  have 
no  right,  therefore,  to  plead  ignorance  in  excuse  of  any  of  their 
sins  of  omission  or  commission. 


388  SERMON     XXX. 

2.  II*  men  ought  to  employ  ail  their  powers  and  faculties  in 
doing  what  they  find  to  be  duty,  then  they  have  no  right  to 
do  any  thing  but  what  they  know  to  be  duty.  Whatsoever  is 
not  of  duty,  is  of  sin.  Whatever  is  their  duty  is  honorable  to 
God,  and  beneficial  to  themselves  and  to  the  world  ;  but  what- 
ever is  not  their  duty  is  dishonorable  to  God,  and  detrimental 
to  themselves  and  to  the  world.  They  have  no  talents  to 
bury  or  abuse  ;  they  have  no  time  to  waste  ;  they  have  no 
opportunities  or  advantages  of  doing  or  getting  good  to  neglect 
or  misimprove.  If  idleness  be  not  a  duty,  it.  is  a  sin  ;  if  labor- 
ing to  be  rich  be  not  a  duty,  it  is  a  sin  ;  if  supreme  love  to  trie- 
world  be  not  a  duty,  it  is  a  sin  ;  or  if  vain  amusements  and 
recreations  be  not  a  duty,  they  are  sin.  Every  human  work  or 
device  which  is  not  a  duty,  is  sin ;  and  all  knowledge  and 
wisdom  which  is  not  employed  in  doing  or  getting  good,  is 
sinful  and  displeasing  to  God.  No  intentions,  desires  or 
designs  of  moral  agents  are  indifferent ;  but  they  are  all  either 
good  or  evil,  holy  or  sinful.  Men  never  act  like  the  horse  or 
the  mule,  without  understanding,  and  without  praise  or  blame. 
They  are  always  under  the  law  of  nature,  or  under  the  law  of 
God  and  of  nature.  Every  thing  they  do  is  either  obedience 
to  or  transgression  of  a  law  which  either  approves  or  condemns 
their  conduct.  Every  person  in  the  world  is  bound  to  do  his 
duty,  and  nothing  but  his  duty.  God  has  not  placed  any  of 
mankind  upon  the  earth  to  trifle,  but  to  employ  all  their  time 
and  talents  in  doing  as  much  duty  as  they  can  do.  Men  have 
no  right  to  do  any  thing  but  duty,  in  any  stage  or  circumstance 
of  life,  whether  childhood,  youth,  manhood,  or  old  age.  God 
has  given  them  but  one  path  to  pursue,  and  that  is  the  path  of 
duty ;  and  one  has  no  more  a  right  to  deviate  from  that  path 
than  another,  or  at  one  time  than  another.  Neither  the  young, 
nor  the  rich,  nor  the  great,  have  the  least  license  to  pursue  any 
other  path,  than  the  path  of  duty.  They  all  ought  always  to 
know  what  God  has  for  them  to  do,  and  to  do  it. 

3.  If  God  requires  men  always  to  know  and  do  their  duty, 
then  they  can  never  retrieve  any  of  their  lost  time,  opportunities, 
or  advantages  of  doing  good.  The  young  are  extremely  apt  to 
imagine,  that  they  can  retrieve  the  time  they  lose  in  the  follies 
and  vanities  of  childhood  and  youth.  They  intend  to  regain 
the  time  they  lose,  by  improving  future  time  and  opportunities 
with  redoubled  diligence  and  activity.  But  they  ought  to  con- 
sider, that  they  can  never  improve  any  times,  seasons  or  oppor- 
tunities better  than  their  present  duty  requires.  By  their  pre- 
sent negligence,  they  will  suffer  a  loss,  which  they  never  can 
retrieve,  and  contract  a  guilt,  which  they  never  can  atone  for  ; 
though  they  should  live  and  enjoy  ever  so  many  opportunities 


ENTIRE     DEVOTION     TO     DUTY.  380 

and  advantages  of  doing  their  duty  to  God,  to  themselves  and  to 
the  world.  If  they  live,  they  will  always  find  duties  as  great 
as  they  can  possibly  perform,  with  all  their  might.  But  if  they 
neglect  duty  and  religion  in  childhood  or  youth,  they  may  never 
arrive  at  manhood,  and  much  less  to  old  age.  God  may  justly  cut 
short  their  day  of  grace  and  repentance,  for  their  sinful  negli- 
gence and  presumption.  And  there  will  be  no  work,  nor  device, 
nor  knowledge,  nor  wisdom,  in  the  grave  to  which  they  are  con- 
signed. Their  loss  then  will  be  irreparable.  Their  account 
will  be  sealed  up  for  the  last  day.  So  God  has  expressly  told 
every  vain,  thoughtless,  impenitent,  presumptuous  youth. 
"  Rejoice,  O  young  man  in  thy  youth,  and  let  thy  heart  cheer 
thee  in  the  days  of  thy  youth,  and  walk  in  the  ways  of  thy  heart 
and  in  the  sight  of  thine  eyes :  but  know  thou  that  for  all  these 
things  God  will  bring  thee  into  judgment."  It  is  not  only  the 
duty,  but  the  temporal  and  eternal  interest  of  the  young,  to 
remember  their  Creator  in  the  days  of  their  youth,  and  devote 
their  best  days  to  the  service  of  God  and  the  good  of  mankind. 
Young  people  are  as  much  exposed  to  mortal  diseases  and  fatal 
accidents,  as  those  more  advanced  in  life ;  and  it  is  presump- 
tion in  them  to  boast  _of  to-morrow,  or  depend  on  time  which 
they  abuse. 

4.  If  God  requires  men  to  employ  all  their  time  and  talents 
in  doing  their  duty,  then  none  can  be  released  from  duty  as 
long  as  their  active  powers  and  faculties  are  graciously  con- 
tinued to  them.  There  are  many  who  are  very  enterprising 
and  diligent  in  serving  themselves,  and  laying  up  goods  for 
many  years,  until  they  have  reached  or  passed  the  meridian  of 
life ;  but  then  imagine  they  have  no  more  duty  to  do  for  them- 
selves, or  for  God,  or  for  their  fellow  men,  and  resolve  to  spend 
the  rest  of  their  days  in  ease  and  self-enjoyment.  This  is  a 
mark  of  their  folly,  ingratitude  and  aggravated  guilt.  The  time 
they  have  lost,  the  mercies  they  have  received,  and  their  unim- 
paired powers  and  faculties,  lay  them  under  increased  obligations 
to  perform  every  duty  to  God  and  man  and  themselves,  to  the 
close  of  life.  So  David  felt  and  acted.  He  served  God  and 
his  generation,  till  his  head  was  covered  with  gray  hairs,  and 
he  was  just  ready  to  fall  into  the  sleep  of  death.  And  good  old 
Barzillai  would  not  be  tempted  to  spend  the  last  remnant  of 
his  life  in  the  amusements  and  enjoyments  of  a  palace  ;  but. 
wisely  and  religiously  resolved  to  employ  the  residue  of  his 
days  in  living  to  God,  and  preparing  for  eternity.  God  does 
not  preserve  the  lives,  the  health,  the  strength  and  activity  of  men 
for  nothing.  He  has  something  for  them  to  do,  so  long  as  they 
are  capable  of  knowing  and  doing  their  duty.  And  very  often 
their  duties  increase  as  their  years  increase,  and  their  contem- 


390  SERMON     XXX. 

poraries  decrease  and  go  off  the  stage  of  life.  The  decays  of 
nature  and  the  infirmities  of  age,  and  the  disappointments  and 
losses  and  bereavements  they  endure,  are  a  tax  which  they 
ought  to  be  willing  to  pay  for  their  protracted  time  and  oppor- 
tunities of  doing  good.  The  obligations  of  the  aged  are  con- 
tinually increasing,  to  do  whatsoever  they  find  to  do  as  long  as 
they  live. 

5.  If  God  requires  men  to  employ  all  their  time  and  talents 
in  doing  their  duty,  then  there  is  reason  to  think  they  are  guilty 
of  more  sins  of  omission,  than  of  commission.  There  are,  in- 
deed, some  individuals  among  mankind,  who  trample  upon  all 
laws,  human  and  divine,  and  run  to  the  greatest  excess  in  sins 
of  commission  against  God  and  man.  But  the  great  mass  of 
mankind,  through  fear  or  some  other  motive,  refrain  from  gross 
sins  of  commission.  They  neither  lie,  nor  steal,  nor  rob,  nor 
murder,  but  do  a  thousand  things  which  are  beneficial  to  them- 
selves and  to  the  world.  Yet  these  men  live  in  the  habitual 
omission  of  innumerable  duties  which  their  hands  might  find 
to  do.  They  omit  reading  the  Bible,  calling  upon  God,  and 
attending  public  worship.  And  though  they  pay  tithes  and 
perform  many  external  reputable  duties,  still  they  neglect 
the  weightier  matters  of  the  law  ;  judgment,  mercy,  faith,  and 
the  love  of  God.  They  entirely  and  constantly  neglect  paying 
a  cordial  obedience  to  any  one  of  the  divine  commands.  They 
live  without  God,  without  Christ,  and  without  hope,  in  the 
world.  They  love  themselves  supremely  and  solely,  and  seek 
their  own  good  supremely  and  solely,  to  the  neglect  of  the  duty 
they  owe  to  God  and  to  every  one  of  their  fellow  creatures, 
and  even  to  themselves.  Their  understanding  is  darkened, 
being  alienated  from  the  life  of  God,  through  the  ignorance 
that  is  in  them,  because  of  the  blindness  of  their  heart ;  so  that 
they  cannot  find  out  what  they  have  to  do  for  God,  or  for  them- 
selves, or  for  their  fellow  men.  Of  course  they  live  in  the  con- 
tinual omission  of  duty.  Though  God  has  sent  them  into  the 
world  to  do  nothing  but  duty,  yet  they  stand  all  their  days  idle, 
which  is  highly  displeasing  to  God.  Accordingly  Christ  tells 
them  that  he  will  condemn  them  at  the  last  day,  for  their  sins 
of  omission  in  particular.  "  Then  shall  he  say  to  them  on  the 
left  hand,  Depart  from  me,  ye  cursed,  into  everlasting  fire,  pre- 
pared for  the  devil  and  his  angels.  For  I  was  an  hungered, 
and  ye  gave  me  no  meat ;  I  was  thirsty,  and  ye  gave  me  no 
drink ;  I  was  a  stranger,  and  ye  took  me  not  in  ;  naked,  and  ye 
clothed  me  not;  sick  and  in  prison,  and  ye  visited  me  not." 
The  sins  of  omission  are  little  regarded  by  the  eye  of  man, 
but  they  are  always  regarded  by  the  eye  of  God.  All  men  by 
nature  are  disposed  to  go  out  of  the  way  of  duty,  and  to  be- 


ENTIRE     DEVOTION     TO     DUTY.  391 

come  unprofitable.  There  are  only  a  few  who  employ  their 
time,  and  talents,  and  opportunities,  in  rinding  out  and  doing 
the  things  that  God  has  required,  and  they  have  to  do.  They 
generally  spend  the  whole  of  their  precious  and  important  life 
in  this  world  in  the  total  neglect  of  duty,  and  are  but  cumberers 
of  the  ground  and  abusers  of  mercy.  How  much  more  good 
might  men  do  in  the  world  than  they  actually  do,  and  how 
much  does  the  world  suffer  by  their  negligence  in  duty! 

6.  If  men  can  do  nothing  for  this  world  after  death,  then 
they  ought  to  do  all  they  can  while  they  live,  to  leave  it  in  a 
better  state  than  they  found  it.  They  found  it  an  evil  world, 
full  of  sin  and  misery;  and  it  is  their  duty  to  desire  and 
endeavor  to  make  it  better.  Every  man  who  does  his  duty 
does  something  to  promote  the  holiness  and  happiness  of  the 
world  ;  and  if  all  men  would  do  all  their  duty,  they  would  make 
it  a  paradise,  and  more  holy  and  happy  than  if  sin  and  death 
had  never  entered  into  it.  Those  who  have  done  their  duty  in 
life  have  made  the  world  better  by  living  in  it.  We  are  now 
reaping  the  happy  fruits  of  their  faithful  labors.  Christ,  and 
the  prophets,  and  the  apostles,  and  all  good  men  who  have 
lived  and  died  in  this  world,  have  left  us  an  example  that  we 
should  follow  their  steps.  Their  benevolence  extended  to  all 
future  ages,  and  so  should  ours.  They  lived  not  for  them- 
selves, but  for  God  and  the  good  of  the  world ;  and  we  should 
live  in  the  same  manner,  and  do  with  our  might  whatsoever 
our  hands  find  to  do.  God  invites  all  where  the  gospel  comes 
to  enter  into  his  vineyard,  and  labor  for  him  and  his  people ; 
and  assures  them  that  they  shall  receive  what  is  right  for  their 
labor.  If  they  gain  five  talents,  he  will  double  them ;  or  if 
they  gain  ten  talents,  he  will  double  them ;  or  if  they  do  the 
least  thing  for  him,  they  shall  in  no  wise  lose  their  reward.  If 
they  will  only  place  their  interests  in  his  interests,  all  his  inter- 
ests shall  be  theirs ;  which  is  the  most  precious  and  valuable 
reward  they  can  possibly  receive  and  enjoy. 

7.  This  subject  now  calls  upon  all  to  inquire  whether  they 
are  prepared  to  leave  the  world,  and  to  commit  their  bodies  to 
the  grave,  the  house  appointed  for  all  living,  and  where  there 
is  no  work,  nor  device,  nor  knowledge,  nor  wisdom,  but  dark- 
ness and  oblivion.  If  they  have  done  whatsoever  their  hands 
have  found  to  do,  with  their  might,  from  year  to  year,  and  from 
day  to  day,  they  are  prepared  to  die  ;  for  they  have  nothing  to 
do  but  to  rest  from  their  labors  when  they  are  called  off  from 
the  stage  of  life.  But  who  can  look  back  upon  such  a  perfectly 
well-spent  life  ?  No  such  person  can  be  found.  But  still  all 
may  inquire,  whether  they  ever  found  what  God  had  for  them 
to  do  in  the  world  ;  and  if  they  did  find  their  duty,  when  did 


392  SERMON     XXX. 

they  find  it  ?  It  was  a  discovery  and  a  very  great  discovery. 
And  since  they  made  the  discovery  of  their  duty,  have  they 
done  it  with  all  their  might  ?  Or  have  they  been  idle,  barren 
and  unfruitful  in  the  service  of  God  ?  If  they  are  conscious  of 
this,  and  no  doubt  the  most  laborious,  diligent  and  faithful  are 
conscious  of  great  negligence,  —  the  admonition  in  the  text 
applies  to  them,  as  well  to  the  entirely  and  grossly  negligent, 
in  its  full  force  and  obligation.  Whatsoever  your  hands  find 
to  do,  do  it  with  your  might :  for  there  is  no  work,  nor  device, 
nor  knowledge,  nor  wisdom  in  the  grave,  whither  you  are 
every  day  going. 

This  especially  concerns  the  aged.  One*  of  your  number 
left  the  world  last  week.  His  body  is  lodged  in  the  grave. 
His  work  is  done,  and  whether  well  done,  we  are  not  allowed 
to  know.  He  was  certainly  very  laborious  through  a  long  life. 
And  if  he  was  sincere  in  his  family  prayers,  and  in  his  steady 
attendance  on  public  worship,  he  has  undoubtedly  gone  to 
rest,  though  he  neglected  some  duties,  and  a  great  one,  of 
making  a  public  profession  of  religion.  His  death  is  a  loss, 
and  a  great  loss  to  his  aged,  feeble,  afflicted  widow,  whose  case 
calls  for  the  sympathy  and  compassion  of  all.  His  death  is 
also  a  loss  to  his  only  son  and  family,  and  to  all  his  children 
and  grand-children.  If  they  wish  to  find  out  their  duty,  they 
may  discover  many  things  in  the  life  of  their  father  and  grand- 
father worthy  of  their  regard  and  imitation.  They  have  much 
reason  for  gratitude  and  submission.  What  this  death  says  to 
one,  it  says  to  all,  "  Watch." 

*Mr.  Solomon  Blake. 


SERMON   XXXI. 


THE  HOUSE  OF  THE  GRAVE. 

OCTOBER  15,  1826. 


If  I  -wait,  the  grave  is  ray  house.  — Job,  xvii.  13. 

Job's  afflictions  were  so  sudden,  so  complicated,  and  so 
distressing,  that  his  friends  hardly  knew  what  to  say  to  him  ; 
and  when  they  came  to  speak  one  after  another,  they  said 
things  very  different,  if  not  inconsistent.  But  whether  they 
endeavored  to  sink  or  to  raise  his  hopes,  they  mistook  the 
means  to  effect  their  purpose.  In  this  chapter,  he  replies  to 
those  who  attempted  to  console  him  with  the  prospect  of 
returning  prosperity  in  this  world.  His  case  was  too  dark  and 
gloomy  to  admit  of  consolation  from  any  sublunary  good,  and 
he  considers  him  who  suggested  the  thought,  as  guilty  of  flat- 
tery. "  He  that  speaketh  flattery  to  his  friends,  even  the 
eyes  of  his  children  shall  fail."  And  he  told  them  all,  "  I 
cannot  find  one  wise  man  among  you."  After  this,  he  goes 
on  to  say,  that  he  built  all  his  hopes  of  happiness,  not  upon 
living,  but  upon  dying ;  not  upon  the  present,  but  a  future 
state.  "  My  days  are  past,  my  purposes  are  broken  off,  even 
the  thoughts  of  my  heart.  If  I  wait,  the  grave  is  my  house  :  I 
have  made  my  bed  in  the  darkness.  I  have  said  to  corruption, 
thou  art  my  father  ;  to  the  worm,  thou  art  my  mother,  and  my 
sister.  And  where  is  now  my  hope  ?  as  for  my  hope,  who 
shall  see  it  ?  They,"  that  is,  my  comforters,  "  shall  go  down  to 
the  bars  of  the  pit ;  when  our  rest  together  is  in  the  dust."  He 
would  have  his  friends,  as  well  as  himself,  wait  for  death,  and 
remember  that  the  grave  was  their  house,  as  well  as  his. 
Though  their  lives  and  his  might  be  prolonged,  yet  this  ought 

vol.  in.  50 


394  SERMON     XXXI. 

not  to  banish  death  from  their  view,  because  they  were  all 
hastening  to  the  same  end,  and  would  soon  lie  down  together 
in  the  same  narrow,  dark  and  silent  house.  The  serious  truth 
which  now  lies  before  us,  is, 

That  men  ought  to  keep  it  in  mind,  that  the  grave  is  the 
house  to  which  they  are  going.     I  shall, 

I.  Describe  the  house  of  the  grave. 

II.  Show  that  all  men  are  going  to  this  house.     And, 

III.  Show  why  they  should  keep  this  truth  in  mind. 

I.  Let  us  take  a  serious  view  of  the  house  of  the  grave,  to 
which  we  are  all  constantly  going.  Though  this  cannot  lead 
to  any  new  discoveries,  yet  it  may  serve  to  impress  upon  our 
minds  such  thoughts,  as  we  ought  continually  to  carry  about 
with  us.     Here  the  first  thought  that  occurs  is, 

1.  That  the  grave  is  a  very  spacious  house.  It  already 
contains  millions  and  millions  of  the  human  race.  There  are 
now  a  vast  many  more  in  this  house,  than  are  in  all  the  houses 
on  the  face  of  the  earth  put  together.  The  number  of  the  dead 
vastly  surpasses  the  number  of  the  living.  A  large  proportion 
of  the  four  quarters  of  the  globe  has  been  strewed  over  with 
human  bodies.  Millions  lie  at  the  bottom  of  the  sea.  Millions 
lie  in  cities  long  since  laid  in  ruins.  Millions  lie  in  the  fields 
where  battles  have  been  fought,  and  where  armies  have  marched 
and  encamped.  Millions  lie  in  superb  sepulchres,  and  more 
obscure  receptacles  of  the  dead.  And  yet  there  remains  ample 
room  in  the  house  of  the  grave  for  all  that  are  now  living  in 
every  part  of  the  world,  and  for  all  that  shall  hereafter  live,  to 
the  end  of  time. 

2.  The  house  of  the  grave  is  not  only  very  spacious,  but 
very  dark  and  dreary.  This  idea  sensibly  struck  the  mind  of 
Job  in  contemplating  the  grave.  "  If  I  wait,  the  grave  is  my 
house  ;  I  have  made  my  bed  in  the  darkness."  And  he  repeated- 
ly calls  it  the  land  of  darkness.  The  grave  is,  strictly  speaking, 
a  dark  house.  It  shuts  out  all  the  light  of  this  world.  It  hides 
from  the  dead  not  only  the  sun,  moon,  and  stars,  but  all  the 
scenes  and  objects  of  time.  The  dead  know  not  any  thing 
about  those  whom  they  leave  behind,  nor  about  the  pursuits, 
the  changes  and  revolutions,  which  take  place  among  the 
inhabitants  of  the  earth.  Death  draws  a  veil  over  all  terrestrial 
things,  and  involves  the  dead  in  total  darkness,  respecting  all 
the  affairs  and  concerns  of  this  lower  world.  Solomon  sug- 
gests this  alarming  thought  to  the  living  man,  to  awaken  his 
attention  and  stimulate  his  activity,  while  he  enjoys  the  light  of 
life.  "  Whatsoever  thy  hand  findeth  to  do,  do  it  with  thy 
might;  for  there  is  no  work,  nor  device,  nor  knowledge,  nor 
wisdom,  in  the  grave  whither  thou  goest."     The  dead  know  no 


THE     HOUSE     OF     THE     GRAVE.  395 

more  about  the  things  of  time,  than  the  living  know  about  the 
things  of  eternity.  And  the  dead  can  do  no  more  for  the  ben- 
efit of  the  living,  than  the  living  can  do  for  the  benefit  of  the 
dead. 

3.  The  grave  is  a  house  of  silence  as  well  as  darkness.  The 
houses  of  the  living  are  seldom  silent.  They  sometimes 
resound  with  the  voice  of  mirth  and  music ;  sometimes  with 
the  voice  of  sorrow  and  mourning ;  sometimes  with  the  voice 
of  praise  and  gratitude  ;  sometimes  with  the  voice  of  murmurs 
and  complaints ;  and  sometimes  with  the  voice  of  animosity 
and  contention.  But  in  the  spacious  house  of  the  grave,  there 
is  a  constant  and  profound  silence.  "  There  the  wicked  cease 
from  troubling,  and  there  the  weary  be  at  rest.  There  the 
prisoners  rest  together ;  they  hear  not  the  voice  of  the  oppres- 
sor. The  small  and  great  are  there;  and  the  servant  is  free 
from  his  master."  Old  and  young,  high  and  low,  rich  and 
poor,  rulers  and  subjects,  parents  and  children,  ministers  and 
people,  all  lie  together  in  perfect  silence,  in  the  dark  and  gloomy 
house  of  the  grave. 

4.  The  grave  is  an  empty  as  well  as  silent  house.  Other 
houses  are  often  filled  with  rich  treasures  and  splendid  orna- 
ments. There  is  a  great  difference  between  the  houses  of  the 
rich,  the  great  and  affluent,  and  the  houses  of  the  poor  and 
dependent.  But  the  spacious  house  of  the  grave  is  totally 
empty  of  all  those  things  which  are  esteemed  the  most  grand, 
and  beautiful,  and  valuable,  by  the  living.  The  rich  and  poor 
meet  together  in  the  same  dark  and  unadorned  mansion. 
They  must  be  stripped  of  all  their  possessions  and  treasures, 
before  they  can  enter  the  house  of  the  dead.  This  circum- 
stance the  inspired  writers  frequently  mention,  for  the  warning 
and  admonition  of  the  living.  "  Be  not  afraid,"  says  David, 
"  when  one  is  made  rich,  when  the  glory  of  his  house  is 
increased ;  for  when  he  dieth,  he  shall  cany  nothing  away;  his 
glory  shall  not  descend  after  him."  And  the  apostle  gives  the 
same  seasonable  admonition  :  "  We  brought  nothing  into  this 
world,  and  it  is  certain  we  can  carry  nothing  out." 

5.  The  grave  is  the  house  of  corruption.  There  the  sen- 
tence of  mortality  is  literally  executed  :  "  Dust  thou  art,  and 
unto  dust  shalt  thou  return."  There  the  strongest  and  most 
robust  bodies  are  dissolved  and  reduced  to  ashes.  There  the 
most  beautiful  forms  of  human  nature  are  divested  of  their 
beauty,  and  become  a  mass  of  corruption  and  meat  for  worms. 
This  humiliating  idea  impressed  the  mind  of  Job,  in  meditating 
upon  the  grave.  "  If  I  wait,  the  grave  is  my  house  :  I  have 
made  my  bed  in  the  darkness  ;  I  have  said  to  corruption,  thou  art 
my  father  ;  to  the  worm,  thou  art  my  mother  and  sister."     The 


396  SERMON     XXXI. 

worms  are  every  day  feeding  sweetly  upon  those  who  once 
made  the  most  brilliant  and  splendid  appearance  in  life.  Mil- 
lions are  consumed,  or  consuming  and  mouldering  in  the 
house  of  corruption.  To  such  a  state  we  must  all  be  reduced, 
and  in  such  a  state  we  must  all  remain,  until  this  corruptible 
shall  put  on  incorruption,  and  this  mortal  put  on  immortality, 
and  death  is  swallowed  up  in  victory.     I  must  add, 

6.  The  grave  is  the  house  of  oblivion.  It  is  designed  to  pat 
the  dead  out  of  the  sight  and  out  of  the  memory  of  the  living ; 
and  it  has  never  failed  of  answering  this  design.  No  appen- 
dages to  the  grave  can  perpetuate  the  memory  of  those  who 
are  lodged  in  it.  The  greatest,  the  wisest,  and  the  best  of 
men  are  soon  forgotten,  after  the  grave  has  shut  its  mouth 
upon  them.  The  nearest  and  dearest  friends  are  soon  obliter- 
ated from  the  mind,  after  they  are  gathered  to  the  congregation 
of  the  dead.  The  bitterest  enemies  and  greatest  scourges  of 
mankind  are  soon  lost  in  oblivion,  after  they  are  cast  into  the 
house  of  silence  and  corruption.  "  They  are  dead,"  says  the 
prophet,  "  they  shall  not  live  ;  they  are  deceased,  they  shall 
not  rise :  therefore  hast  thou  visited  and  destroyed  them,  and 
made  all  their  memory  to  perish."  Not  one  in  a  million  of 
mankind,  who  lived  and  died  five  thousand,  four  thousand,  or 
two  thousand  years  ago,  is  now  remembered.  And  in  a  few 
years  more,  the  grave  will  reduce  to  perpetual  oblivion,  those 
who  are  now  living  and  moving  upon  the  face  of  the  earth. 
If  they  wait,  the  grave  is  their  house,  and  they  must  sooner  or 
later  be  lodged  in  it,  and  put  out  of  the  sight  and  memory  of 
those  who  are  coming  after  them. 

I  now  proceed  to  show, 

II.  That  this  house  of  the  grave  is  ours,  to  which  we  are 
all  going,  and  in  which  we  must  take  up  our  abode  for  a  long 
and  unknown  time.  Some  have  lain  in  it  several  thousand 
years,  and  perhaps  we  must  lodge  in  it  for  more  than  a  thou- 
sand years  to  come.  Job  says,  "  Man  dieth  and  wasteth  away  ; 
yea,  man  giveth  up  the  ghost,  and  where  is  he  ?  As  the  waters 
fail  from  the  sea,  and  the  flood  decayeth  and  drieth  up ;  so 
man  lieth  down,  and  riseth  not :  till  the  heavens  be  no  more, 
they  shall  not  awake,  nor  be  raised  out  of  their  sleep."  But 
the  certainty  of  going  to  this  dark  and  dismal  abode  is  the 
point  now  to  be  considered.     And  here  it  may  suffice  to  say, 

1.  We  know  that  this  must  be  our  lot,  from  the  appointment 
of  God.  The  apostle  declares,  "  It  is  appointed  unto  men 
once  to  die."  This  appointment  was  the  penal  effect  of  the 
first  offence  of  the  first  man.  Then  God  said  to  him,  as  the 
head  of  the  whole  human  race,  "  Dust  thou  art,  and  unto  dust 
shalt  thou  return."     This  sentence  is  universal,  absolute,  and 


THE     HOUSE     OF     THE     GRAVE.  397 

unconditional.  It  is  like  the  law  of  the  Medes  and  Persians. 
It  admits  of  no  alteration  in  favor  of  any  class  of  mankind. 
They  must  all,  in  their  appointed  time,  go  to  the  grave,  and 
crumble  into  dust,  without  any  regard  to  their  future  conduct. 
The  sentence  of  mortality  is  founded  upon  Adam's  conduct, 
and  not  their  own.  "  In  Adam  all  die."  "  By  one  man  sin  en- 
tered into  the  world,  and  death  by  sin."  There  are  many 
natural  evils,  which  God  threatens  conditionally ;  and  these, 
men  may  avoid  by  avoiding  the  conditions  upon  which  they 
are  threatened.  But  the  condition  upon  which  the  sentence  of 
mortality  is  founded  is  past,  and  therefore  there  is  nothing 
which  mankind  can  now  do,  or  avoid,  that  will  have  the  least 
influence  to  prevent  their  going  to  the  grave,  which  is  their 
house,  by  an  irreversible  sentence  of  mortality.  The  righteous 
as  well  as  the  wicked  must  meet  and  lie  down  together  in  the 
grave. 

2.  Ever  since  God  appointed  death  to  mankind,  he  has  been 
carrying  them  to  the  grave  in  a  constant  and  uninterrupted 
succession.  He  has  been  fulfilling  the  threatening  of  death 
upon  men  of  all  ages,  of  all  nations,  of  all  characters,  and  of 
all  conditions.  Death  has  actually  reigned  from  Adam  to 
Moses,  and  from  Moses  to  this  day.  Though  men  have  ar- 
dently desired  to  live  and  to  avoid  corruption,  and  though 
they  inwardly  thought  that  their  houses  should  continue  for 
ever,  and  their  dwelling-places  to  all  generations,  yet  we  see 
"  that  wise  men  die,  likewise  the  fool  and  brutish  person 
perish,  and  leave  their  wealth  to  others."  Providence  is  every 
day  reading  lessons  of  mortality  to  the  living,  by  calling  mul- 
titudes of  individuals  from  the  house  of  life  to  the  house 
of  death.     Besides, 

3.  We  not  only  see  mortality  in  others,  but  feel  it  coming 
upon  ourselves.  As  soon  as  we  are  born,  we  begin  to  die, 
and  feel  those  pains  and  infirmities  and  sicknesses  which  are 
the  certain  symptoms  of  death.  The  seeds  of  death  are 
spread  through  our  corporeal  constitution,  and  grow  with  our 
growth,  and  strengthen  with  our  strength.  All  the  means  we 
use  to  preserve  life,  ultimately  tend  to  destroy  it.  We  must 
meet  the  king  of  terrors,  for  there  is  no  discharge  in  that  war. 
Though  we  wait,  still  the  grave  is  our  house.  Though  we 
outlive  one  and  another,  and  bury  nearly  the  whole  world, 
still  the  grave  is  our  house,  and  we  must  take  possession  of  it. 
Though  we  put  far  away  the  evil  day,  and  banish  the  thoughts 
of  dying  from  our  minds,  this  will  not  prevent  nor  retard  the 
disagreeable  event.  Though  we  use  ever  so  many  precau- 
tions to  avoid  the  common  causes  of  death,  and  to  prolong 
our  days,  still  our  appointed  time  will  come,  and  we  shall 


398  SERMON     XXXI. 

meet  the  bounds  which  God  has  set,  and  over  which  we  can- 
not pass.  We  must  go  the  way  of  all  the  earth,  reach  our 
long  home,  make  our  bed  in  dust  and  darkness.  Now,  if  it 
be  true  that  the  grave  is  our  house,  whither  we  are  constantly 
tending,  then  it  is  very  proper  to  inquire,  as  proposed, 

III.  Why  we  should  keep  this  serious  truth  in  mind  ?  Though 
there  are  many  things  which  mankind  may  and  ought  to  for- 
get, yet  they  should  never  forget  that  the  grave  is  their  house. 
There  are  weighty  and  solid  reasons  why  they  should  habit- 
ually carry  about  with  them  the  thoughts  of  leaving  this  world, 
and  going  through  the  grave  to  another.     And, 

1.  Because  God  requires  them  to  keep  their  mortality  in 
view.  "  O  that  they  were  wise,"  says  he,  "  that  they  understood 
this,  that  they  would  consider  their  latter  end ! "  And  by  the 
mouth  of  Solomon  he  says,  "  If  a  man  live  many  years,  and 
rejoice  in  them  all,  yet  let  him  remember  the  days  of  darkness, 
for  they  shall  be  many."  God  would  have  dying'  creatures 
bear  in  mind  that  they  are  dying  creatures ;  that  they  are  pil- 
grims and  strangers  on  the  earth,  and  have  no  continuing  city, 
nor  abiding  place,  till  they  go  to  the  grave,  which  is  their  long 
home. 

2.  They  ought  to  bear  their  mortality  in  mind,  because 
God  takes  so  many  methods  to  impress  this  important  truth 
upon  their  hearts.  We  have  just  observed  that  he  requires 
them  to  consider  their  latter  end ;  but  he  not  only  requires  this 
in  his  word,  but  he  gives  them  the  most  lively  and  alarming 
descriptions  of  human  frailty,  of  the  shortness  and  uncertainty 
of  life,  and  of  his  own  sovereign  power  to  deprive  them  of  the 
residue  of  their  days,  whenever  he  pleases.  He  has  told  them 
that  in  him  they  live,  and  move,  and  have  their  being ;  that 
they  are  in  his  hand  as  the  clay  is  in  the  hand  of  the  potter ; 
that  he  woundeth  and  healeth,  he  killeth  and  maketh  alive ; 
that  he  has  numbered  their  days,  and  fixed  the  bounds  over 
which  they  cannot  pass.  These  admonitions  he  enforces  by 
concealing  from  them  the  time,  the  means,  and  the  circumstan- 
ces of  their  dying.  He  has  not  allowed  them  to  know  what 
even  a  day  may  bring  forth,  nor  when,  nor  where,  nor  how 
they  shall  come  to  the  grave.  He  sends  death  here  and  there,  in 
one  place  and  another,  in  one  family  and  another,  without  any 
apparent  regard  to  the  age,  or  health,  or  character,  or  condition 
of  those  whom  he  cuts  down.  He  holds  up  a  constant  mirror 
of  mortality  before  the  eyes  of  the  living,  not  only  in  every 
month  in  the  year,  and  every  week  in  the  month,  but  in  every 
day  of  the  week.  The  dead  are  perpetually  falling  around  the 
living,  and  calling  upon  them  to  be  ready  also.  And  though 
he  waits  upon  some  much  longer  than  upon  others,  yet  he 


THE     HOUSE     OF     THE     GRAVE.  399 

reminds  them  by  the  pains,  infirmities,  and  sorrows  of  life,  that 
the  grave  is  their  house,  in  which  they  must  lie  and  crumble  to 
the  dust.  It  is  certainly  reasonable  for  those  whom  God  so 
solemnly  and  continually  admonishes  of  their  frailty  and  mor- 
tality, to  die  daily,  and  familiarize  themselves  with  the  thoughts 
of  taking  up  their  long  lodging  in  the  grave,  which  is  then- 
house. 

3.  They  should  do  this,  because  it  is  necessary  in  order  to 
their  forming  all  their  worldly  schemes  with  wisdom  and  pro- 
priety. So  Moses  thought,  when  he  prayed  in  the  name  of  his 
fellow  mortals.  "  So  teach  us  to  number  our  days,  that  we 
may  apply  our  hearts  unto  wisdom."  How  differently  would 
most  men  form  their  worldly  designs,  if  they  constantly  bore 
in  their  minds  that  the  grave  is  their  house,  and  they  know  not 
how  soon  they  may  be  lodged  in  it !  It  is  certain,  however, 
that  men  will  form  their  designs  for  futurity  unwisely,  if  they 
banish  the  thoughts  of  death  from  their  minds ;  and  that  this 
event  will  in  §ome  way  or  other  frustrate  their  purposes,  and  pain 
them  with  regret  and  disappointment.  Dying  creatures  should 
form  all  their  purposes  under  a  proper  impression  of  the  frailty 
and  uncertainty  of  life,  and  that  it  is  only  if  the  Lord  will  that 
they  shall  live,  and  do  this  or  that.  This  is  their  duty,  as  to 
their  general  course,  and  as  to  their  daily  conduct.  Though 
they  are  not  to  expect,  while  they  are  in  health  and  apparent 
safety,  that  every  day  will  be  their  last ;  yet  they  should  feel 
and  act  as  though  it  might  be  their  last. 

4.  It  is  necessary  for  every  one  to  keep  in  his  mind  the 
frailty  and  mortality  of  himself  and  of  others,  in  order  to  form 
a  just  estimate  of  the  world  and  its  inhabitants.  As  soon  as 
men  are  lodged  in  the  grave,  the  world  and  all  that  is  therein 
will  no  longer  be  of  use  or  service  to  them.  When  they  die, 
all  the  world  will  die  with  them.  The  habitual  thoughts  of 
death  cannot  fail  to  influence  the  opinion  which  men  form  of 
the  world.  A  dying  world  does  not  look  like  a  living  world. 
This  all  know,  when  the  thought  of  death  strikes  their  mind, 
and  they  realize  that  every  one  is  hastening  into  eternity. 
When  this  truth  is  realized,  their  false  notions  of  the  glory  and 
importance  of  the  world  vanish,  and  they  view  these  objects  in 
all  their  emptiness  and  vanity.  Hence  it  is  of  very  great  im- 
portance to  maintain  an  habitual  sense  that  we  are  dying  crea- 
tures, and  live  in  a  dying  world. 

5.  Men  ought  to  live  habitually  sensible  that  the  grave  is 
their  house,  in  order  to  prepare  them  to  endure  the  trials  and 
afflictions  of  the  present  life  with  patience  and  fortitude.  Job 
derived  great  support  and  consolation  under  his  trials  and  afflic- 
tions, from  the  habitual  sense  of  his   approaching  dissolution, 


400  SERMON     XXXI. 

when  he  should  lie  in  the  silent  and  peaceful  grave.  He  felt 
weary  of  life  and  loathed  it,  and  with  satisfaction  said  to  him- 
self, "  "When  a  few  years  are  come,  then  I  shall  go  the  way 
whence  I  shall  not  return."  The  troubles  and  distresses  and  sor- 
rows of  life  seem  light,  when  life  seems  short,  and  death  seems 
near.  It  is,  therefore,  a  point  of  wisdom  as  well  as  of  duty,  for  the 
living,  while  they  are  passing  through  this  evil  world,  to  main- 
tain a  lively  sense  that  their  lives  and  their  troubles  are  coming 
to  a  speedy  end.  Thousands  have  lived,  and  are  still  living 
joyfully,  amidst  all  their  trials,  in  the  full  belief  of  this  conso- 
ling truth.  Each  says  with  Job,  "  The  grave  is  my  house,"  in 
which  I  shall  silently  and  peacefully  rest.  The  grave  is  a 
happy  asylum  to  those  who  are  prepared  and  waiting  for  death, 
"  as  a  servant  earnestly  desireth  the  shadow,  and  as  an  hireling 
looketh  for  the  reward  of  his  work."     There  is  still, 

6.  Another  more  important  reason  for  maintaining  an  habit- 
ual sense  of  mortality ;  and  that  is,  because  it  will  have  a  direct 
tendency  to  prepare  men  for  death  when  it  comes.  Very  few 
have  ever  been  prepared  for  death  without  having  a  realizing 
sense  of  the  frailty  and  uncertainty  of  life.  Thousands  have 
been  awakened  by  a  realizing  sense  of  their  mortality,  to  attend 
to  the  things  of  their  everlasting  peace,  through  fear  of  their 
soon  being  hidden  from  their  eyes  in  the  grave.  And  those 
who  have  made  their  peace  with  God  have  been  greatly  exci- 
ted to  prepare  for  a  peaceful  death,  by  making  the  thoughts  of 
it  habitual  and  familiar.  This  we  know  was  the  case  with 
saints  of  old,  who  took  peculiar  care  to  set  their  souls  and 
houses  in  order,  when  they  had  a  presentiment  that  they  were 
drawing  near  to  the  house  appointed  for  all  living.  And  there 
have  been  many  instances,  from  age  to  age,  of  those  who 
waited  for  death,  and  who  stood  with  their  loins  girded,  and 
their  lamps  burning,  in  joyful  expectation  that  the  time  of  their 
departure  was  at  hand.  The  children  of  God  cannot  take  a 
better  method  to  prepare  for  a  serene  and  happy  death,  than  to 
meditate  much  upon  their  dying  hour,  and  anticipate  what  it 
will  be  to  leave  their  bodies  in  the  dark  and  silent  grave.  This 
will  powerfully  tend  to  detach  them  from  the  world,  remove 
the  sting  of  death,  and  prepare  them  to  pass  through  the  dark 
valley  with  fortitude  and  joy. 


IMPROVEMENT. 

1.  If  it  be  the  important,  duty  of  all,  to  keep  up  and  maintain  a 
realizing  sense  that  the  grave  is  their  house,  then  we  may 
well  conclude,  that  every  way  of  thinking  and  acting  is  sinful, 


THE     HOUSE     OP     THE      GRAVE.  401 

which  tends  to  banish  the  thoughts  of  death  from  their  minds. 
In  the  view  of  this  subject,  we  may  easily  determine,  whether 
several  ways  of  spending  precious  time  are  not  really  sinful 
and  displeasing  to  God,  though  they  are  often  thought  and  said 
to  be  entirely  innocent  and  harmless.  Many  seem  to  imagine 
that  there  is  little  or  no  harm  in  loving  and  pursuing  the  things 
of  the  world  supremely.  They  say,  that  they  are  commanded 
to  labor  six  days  in  the  week,  and  to  do  all  their  work ;  that 
they  are  forbidden  to  be  slothful  in  business ;  and  that  they  are 
required  to  do  whatsoever  their  hands  find  to  do  in  their  law- 
ful callings,  with  activity  and  diligence.  All  this  may  be  done, 
and  ought  to  be  done,  without  loving  and  pursuing  the  world 
and  the  things  of  the  world  supremely.  It  is  a  supreme  love 
and  attachment  to  the  world  which  banishes  the  thoughts  of 
death  from  the  mind,  and  the  love  of  God  from  the  heart. 
Worldly-mi ndedness  is  inconsistent  with  spiritual-mindedness. 
No  man  can  serve  two  masters  at  the  same  time.  Supreme  love 
to  the  world  always  banishes  supreme  love  to  God.  And,  for 
this  reason,  the  apostle  forbids  any  man's  loving  the  world 
supremely.  He  says,  "  Love  not  the  world,  neither  the  things 
that  are  in  the  world.  If  any  man  love  the  world,  the  love  of 
the  Father  is  not  in  him."  There  is  nothing  more  stupifying 
than  worldly-mindedness,  or  that  has  a  greater  tendency  to  ex- 
clude all  thoughts  of  death  and  the  grave  from  the  human  heart ; 
and  therefore  it  is  highly  sinful  and  displeasing  to  God. 

The  neglect  of  religious  duties,  though  very  common  and 
fashionable,  is  very  criminal.  Those  who  cast  off  fear,  and 
restrain  prayer  before  God,  and  never  call  upon  him  in  secret, 
in  private  or  public,  take  the  direct  way  to  forget  that  they 
are  dying  and  accountable  creatures.  Those  who  neglect  to 
read  and  hear  the  word  of  God,  pursue  the  same  sinful  and 
dangerous  course.  It  is  an  old  and  true  adage,  that  praying 
will  make  a  man  leave  off  sinning,  or  sinning  will  make  a 
man  leave  off  praying.  Can  you  find  any  person  who  neglects 
religious  duties,  that  appears  to  be  mindful  of  death  and  eter- 
nity ?  No  such  person  can  be  found.  "Why  do  any  neglect 
these  duties  ?  The  reasons  they  need  not  tell.  It  is  because 
the  performance  of  these  duties  would  necessarily  carry  their 
thoughts  to  the  grave,  and  the  solemn  scenes  which  lie  beyond 
it.  Their  neglect  of  religious  duties  is  a  neglect  of  all  their 
spiritual  and  eternal  concerns.  It  is  living  without  God,  with- 
out Christ,  and  without  hope  in  the  world,  and  running  the 
awful  risk  of  being  suddenly  destroyed,  and  that  without  remedy. 

Though  many  imagine  that  they  may  innocently  spend  their 
time  in  vain  and  trifling  conversation  and  amusements,  yet 
their  opinions  and  conduct  cannot  stand  the  test  of  this  subject, 

vol.  in.  51 


402  SERMON     XXXI. 

which  enjoins  upon  them  the  important  duty  of  maintaining 
an  habitual  sense  of  their  dying  condition.  Neither  the  young 
nor  the  old,  who  realize  that  they  are  hastening  to  the  grave 
and  eternity,  can  help  feeling  their  obligation  to  regard  the  apos- 
tolic admonition:  Let  evil  speaking,  foolish  talking,  and  jest- 
ing which  are  not  convenient,  be  put  away  from  you,  and  let  no 
corrupt  communication  proceed  out  of  your  mouth,  but  that 
which  is  good  to  the  use  of  edifying,  that  it  may  minister  grace 
to  the  hearers.  There  is  hardly  any  thing  which  has  a  more 
effectual  tendency  to  stupify  the  hearts  and  consciences  of  all 
classes  of  persons,  than  that  levity  which  they  are  so  apt  to  in- 
dulge even  on  the  Sabbath  as  well  as  on  other  days.  The 
great  and  general  levity  among  the  rising  generation  especially, 
is  a  visible  and  alarming  evidence  of  their  disregard  to  God, 
and  to  their  own  eternal  good.  "  O  that  they  were  wise,  that 
they  understood  this,  that  they  would  consider  their  latter  end." 
A  deep  and  habitual  sense  of  their  continually  walking  on  the 
sides  of  the  grave,  and  the  borders  of  eternity,  would  effectually 
convince  them  of  the  absurdity,  criminality,  and  danger  of  ap- 
pointing times  and  employing  means  to  increase  their  levity, 
and  hide  the  grave  from  their  view  until  they  find  themselves 
dropping  into  it.  This  fatal  effect  of  their  levity  and  vanity 
is  stronger  than  a  thousand  texts  and  arguments  to  prove,  that 
the  way  which  seemeth  pleasant  and  right  in  their  eyes  is  the 
way  to  eternal  death,  and  consequently  absolutely  criminal,  and 
infinitely  dangerous. 

2.  If  all  men  are  certainly  hastening  to  the  grave,  which  is 
their  house,  then  it  is  very  unreasonable  for  any  to  entertain 
the  thought  that  they  shall  never  lie  in  that  dark  and  silent 
mansion.  Though  none  are  willing  to  allow  that  they  really 
harbor  such  an  absurd  thought,  yet  God,  who  knows  their 
thoughts  better  than  they  do  themselves,  has  told  us  that  this  is 
the  secret  hope  and  expectation  of  the  men  of  the  world.  Be- 
cause God  delays  to  execute  the  sentence  of  mortality  upon 
them,  they  are  ready  to  imagine  that  he  never  will  execute  it. 
The  Psalmist  says,  "  They  that  trust  in  their  wealth,  and  boast 
themselves  in  the  multitude  of  their  riches,  none  of  them  can 
by  any  means  redeem  his  brother  —  that  he  should  still  live  for 
ever,  and  not  see  corruption.  For  he  seeth  that  wise  men  die, 
likewise  the  fool  and  brutish  person  perish,  and  leave  their 
wealth  to  others.  Their  inward  thought  is,  that  their  houses 
shall  continue  for  ever,  and  their  dwelling  places  to  all  genera- 
tions. This  their  way  is  their  folly  :  yet  their  posterity  approve 
their  sayings.  Like  sheep  they  are  laid  in  the  grave,  death 
shall  feed  upon  them :  and  the  upright  shall  have  dominion  over 
them  in  the  morning,  and  their  beauty  shall  consume  in  the 


THE     HOUSE     OF     THE     GRAVE.  403 

grave  from  their  dwelling."  Though  the  living  see  death 
reigning  every  where,  and  cutting  down  the  young  as  well  as 
the  old,  the  rich  as  well  as  the  poor,  and  the  wise  as  well  as  the 
unwise,  they  often  cherish  the  thought  that  they  shall  escape  his 
fatal  stroke,  and  never  see  corruption.  But  this  their  way  is 
the  extreme  of  foolishness.  It  is  absurd  in  youth  to  cherish 
this  thought.  It  is  more  absurd  in  those  in  the  meridian  of  life 
to  cherish  this  thought ;  and  it  is  most  of  all  absurd  in  the  aged, 
who  have  seen  so  many  go  before  them  to  their  long  home. 
Job  was  not  guilty  of  this  folly.  He  said,  "  If  I  wait,  the  grave 
is  my  house."  He  maintained  an  habitual  sense  of  his  dying 
condition,  and  the  longer  he  had  escaped  death,  the  more  he 
expected  its  near  approach.  Our  Saviour  spoke  a  parable  to 
convince  the  most  stupid  of  the  amazing  danger  as  well  as 
folly  of  putting  far  away  the  evil  day  of  death.  "  The  ground 
of  a  certain  rich  man  brought  forth  plentifully:  and  he  thought 
within  himself,  saying,"  —  to  himself  and  not  to  others,  —  "  What 
shall  I  do  ?  because  I  have  no  room  where  to  bestow  my  fruits  ? 
And  he  said,  This  will  I  do ;  I  will  pull  down  my  barns,  and 
build  greater;  and  there  will  I  bestow  all  my  fruits  and 
my  goods.  And  I  will  say  to  my  soul,  Soul,  thou  hast  much 
goods  laid  up  for  many  years;  take  thine  ease,  eat,  drink,  and 
be  merry.  But  God  said  unto  him,  Thou  fool,  this  night  thy 
soul  shall  be  required  of  thee  ;  then  whose  shall  those  things  be 
which  thou  hast  provided  ?  "  God  knows  what  men  think  and 
say  to  themselves.  And  those  who  think  and  say  to  them- 
selves that  they  shall  live  for  ever,  and  not  see  corruption,  have 
peculiar  reason  to  think  that  there  is  but  a  step  between  them 
and  death.  They  abuse  the  patience  of  God  to  their  own  ruin. 
3.  If  all  men  are  certainly  going  out  of  this  world  into  the 
grave,  which  is  their  house,  then  however  valuable  this  world 
may  be  to  him  who  made  it,  it  is  of  but  little  value  to  them 
who  live  in  it.  The  earth  is  the  Lord's,  which  he  has  made  to 
answer  his  own  important  purpose  of  preparing  rational  and 
immortal  creatures  for  another  and  eternal  state.  Men  have 
nothing  here  which  they  can  call  their  own.  They  are  only 
tenants  at  will,  and  liable  every  day  and  every  moment  to  be 
stripped  of  all  earthly  things,  and  consigned  to  the  dark  and 
narrow  house  of  the  grave.  As  they  brought  nothing  into  the 
world  with  them,  so  they  can  carry  nothing  out.  This  whole 
world  is  continually  changing  its  inhabitants.  The  present 
possessors  are  all  travelling  to  the  grave,  where  they  must  bury 
all  their  earthly  possessions,  distinctions  and  enjoyments. 
They  are  vastly  more  interested  in  the  world  to  which  they  are 
going,  than  in  the  world  they  are  about  to  leave.  It  is  of  little 
importance  whether  they  are  rich  or  poor  this  side  of  the  grave ; 


404  SERMON     XXXI. 

but  it  is  of  infinite  importance,  that  they  should  possess  durable 
riches  and  righteousness  beyond  the  grave.  It  is  of  little  im- 
portance whether  they  are  intimately  connected  with  the  high 
or  the  low  in  this  life ;  but  it  is  of  infinite  importance  that  they 
should  be  intimately  connected  with  the  general  assembly  and 
church  of  the  first-born  in  heaven.  It  is  of  little  importance 
whether  God  smiles  or  frowns  upon  them  while  they  are  jour- 
neying to  the  grave ;  but  it  is  of  infinite  importance  that  they 
should  obtain  a  peculiar  nearness  to  him,  and  communion 
with  him,  as  long  as  they  exist  beyond  the  grave.  Christ 
abundantly  taught  and  inculcated  the  duty  and  importance  of 
men's  being  more  solicitous  to  lay  a  foundation  for  their  future, 
than  for  their  present  happiness.  He  says,  "  Lay  not  up  for 
yourselves  treasures  upon  earth,  where  moth  and  rust  doth  cor- 
rupt, and  where  thieves  break  through  and  steal :  But  lay  up 
for  yourselves  treasures  in  heaven,  where  neither  moth  nor  rust 
doth  corrupt,  and  where  thieves  do  riot  break  through  nor  steal : 
for  where  your  treasure  is,  there  will  your  heart  be  also."  And 
again  he  said,  "  Labor  not  for  the  meat  which  perisheth,  but 
for  that  meat  which  endureth  unto  everlasting  life."  After 
those  serious  admonitions  and  injunctions,  he  puts  the  solemn 
question  to  every  one's  heart  and  conscience,  "  What  shall  it 
profit  a  man,  if  he  shall  gain  the  whole  world,  and  lose  his  own 
soul  ?     Or  what  shall  a  man  give  in  exchange  for  his  soul  ?  " 

4.  If  the  grave  be  the  house  appointed  for  all  the  living,  to 
which  they  are  constantly  tending,  then  there  is  reason  to  think 
that  the  longer  any  have  lived,  the  nearer  they  stand  to  it. 
As  soon  as  we  come  into  the  world,  we  are  constantly  going 
out  of  it.  Though  mankind  walk  in  ten  thousand  different 
paths,  yet  every  path  they  pursue  leads  directly  to  the  grave, 
which  is  the  house  in  which  they  must  all  lodge  at  the  end  of 
their  wearisome  journey.  Though  they  often  imagine,  when 
they  are  young,  that  their  path  does  not  lead  to  the  grave  and 
though  they  often  imagine,  when  they  escape  some  imminent 
danger,  or  recover  from  a  painful  and  threatening  sickness, 
that  they  are  travelling  from  the  grave  ;  yet  every  step  they 
take  carries  them  nearer  and  nearer  to  their  long  home.  "While 
the  young,  the  healthy,  and  the  robust  are  going  round  the 
graves  of  others,  they  are  rapidly  going  to  their  own.  Those 
in  the  morning  of  life  are  going  as  fast  towards  the  grave,  as 
those  in  the  meridian  of  life ;  and  those  in  the  meridian  of  life 
are  going  as  fast  towards  the  grave,  as  those  in  the  decline  of 
life  ;  and  all  are  going  as  fast  towards  the  grave  as  the  wings  of 
time  can  carry  them.  But  the  longer  any  have  been  travelling 
towards  the  grave,  the  more  reason  they  have  to  think  that  they 
stand  at  the  very  door  of  their  dark  and  dreary  mansion.  If 
the  aged  will  only  seriously  look  back,  and  number  the  days, 


THE     HOUSE     OF     T  H  E     G  R  AVE.  405 

and  months,  and  years,  which  have  rolled  over  their  heads, 
they  cannot  resist  the  conviction,  that  they  must  soon  exchange 
life  for  death,  and  time  for  eternity.  How  long  and  how  often 
has  God  reminded  them  that  the  grave  is  their  house  !  How 
many  have  fallen  on  their  right  and  on  their  left,  whom  they 
have  seen  laid  in  the  dark  and  silent  tomb !  How  greatly  has 
God  favored  them  with  long  life  and  precious  seasons  and 
opportunities  to  prepare  for  a  peaceful  and  happy  death  !  The 
aged  ought  to  view  themselves,  as  they  are  viewed  by  others. 
Others  view  them  as  shocks  of  corn  fully  ripe,  and  completely 
fit  to  be  cut  down  by  the  sickle  of  death. 

The  important  question  now  is,  are  you  prepared  for  the 
solemn  scenes  before  you  ?  In  the  first  place,  are  you  willing 
to  commit  your  bodies  to  the  dust  ?  Dust  you  are,  and  unto 
dust  you  must  return.  The  grave  is  your  house,  and  you  must 
occupy  it.  Though  you  have  often  gone  round  the  graves  of 
others,  yet  you  cannot  go  round  your  own.  It  was  a  consola- 
tion to  Job  that  he  should  certainly  commit  his  body  to  the 
house  of  silence  and  of  rest.  He  says  to  himself,  "  If  I  wait, 
the  grave  is  my  house."  Though  God  should  pass  by  him 
again  and  again,  and  take  others  before  him  as  he  had  done 
from  time  to  time,  yet  he  consoled  himself  with  the  confident 
belief  that  his  turn  would  certainly  come,  when  his  weary  body 
should  rest  in  the  grave.  This  was  a  happy  preparation  for  his 
dying  hour.  And  none  can  be  happily  prepared  for  the  same 
event,  without  being  willing  to  commit  their  bodies  to  the  dust, 
the  universal  lot  of  mankind.  In  the  next  place,  are  you  wil- 
ling to  commit  your  spirits  into  the  hands  of  him  who  gave 
them,  and  go  alone  into  eternity  ?  When  your  bodies  return 
to  the  dust  from  whence  they  were  taken,  your  spirits  must 
necessarily  ascend  to  God,  and  meet  his  sovereign  disposal. 
God  has  made  you  for  himself,  and  has  a  right  to  dispose  of 
you  for  himself;  and  you  cannot  go  out  of  the  world  in  peace, 
unless  you  are  willing  that  he  should  dispose  of  you  for  him- 
self, and  to  his  own  glory.  He  has  already  determined  where 
you  shall  be,  what  you  shall  be,  what  you  shall  enjoy,  or  what 
you  shall  suffer,  through  endless  ages.  And  you  must  be  wil- 
ling that  he  should  do  his  pleasure  and  fulfil  his  purpose,  or 
you  cannot  be  happy  in  any  part  of  the  universe.  Have  you 
carried  your  thoughts  not  only  to  the  grave,  but  beyond  the 
grave,  into  that  world  where  you  must  take  up  your  everlasting 
residence  ?  Have  you  desired  to  be  absent  from  the  body,  that 
you  might  be  present  with  the  Lord  ?  Such  views  and  desires 
are  necessary  to  prepare  you  for  a  peaceful  and  happy  death. 
Such  views  and  desires  Job  had.  He  knew  that  his  Redeemer 
lived,  and  would  take  care  of  his  precious  and  immortal  spirit, 
after  his  body  had  crumbled  to  the  dust,  and  become  food  for 


406  SERMON     XXXI. 

worms.  Such  views  and  desires  David  had.  He  humbly  and 
confidently  said  to  God,  "  Though  I  walk  through  the  valley  of 
the  shadow  of  death,  I  will  fear  no  evil:  for  thou  art  with  me ; 
thy  rod  and  thy  staff  they  comfort  me."  And  such  views  and 
desires  pious  Simeon  had,  who  said,  "  Lord,  now  lettest  thou 
thy  servant  depart  in  peace,  according  to  thy  word."  Such 
views  and  desires  we  have  reason  to  hope  she*  had,  who  the 
last  week  found  her  silent  and  peaceful  house  of  the  grave. 
She  had  lived  a  great  many  years,  and  gone  through  a  vast 
variety  of  checkered  scenes  of  prosperity  and  adversity.  She 
was  weary  of  life,  and  desirous  of  death.  She  said  very  lately 
that  she  enjoyed  clear  and  happy  views  of  God  and  divine 
things.  This  is  a  ground  of  consolation  to  her  christian  friends 
and  to  her  pious  relatives ;  and,  at  the  same  time,  is  a  kind  and 
solemn  admonition  to  her  children  and  grand-children,  to  pre- 
pare to  follow  her,  and  to  meet  her  in  that  world  of  rest  where 
they  have  reason  to  hope  all  tears  are  wiped  from  her  eyes. 

The  aged  have  fallen  in  thick  succession,  in  the  course  of  a 
few  months  past.  These  instances  of  mortality  speak  louder 
than  words,  and  solemnly  admonish  those  who  are  bending 
under  the  weight  of  years,  and  stooping  over  the  grave,  to  pre- 
pare to  go  the  way  of  all  the  earth.  Though  the  death  of  the 
aged  is  of  little  consequence  to  the  world,  who  are  often  very 
willing  to  spare  them,  yet  death  is  of  the  highest  importance  to 
them.  Their  long  lives  will  draw  after  them  the  most  serious 
and  interesting  consequences  as  long  as  they  exist.  The  scenes 
through  which  they  have  passed,  the  instructions  they  have 
received,  the  parts  they  have  acted,  the  good  they  have  received, 
and  the  evils  they  have  endured,  will  form  a  source  of  reflec- 
tions which  will  never  cease  to  afford  them  pleasure  or  pain  to 
all  eternity.  Death  is  not  only  drawing  nearer  and  nearer 
every  day,  but  becoming  more  and  more  important.  Whatever 
the  aged  have  to  do  for  themselves  or  others,  they  have  to  do 
immediately ;  for  there  is  no  work,  nor  device,  nor  knowledge, 
nor  wisdom,  in  the  grave  whither  they  are  going. 

Though  those  in  the  morning  and  meridian  of  life  may  view 
their  lives  very  important,  yet  God  may  view  them  otherwise ; 
and  though  they  may  imagine  it  is  necessary  for  them  to  live, 
God  may  view  it  necessary  for  them  to  die.  And  if  he  does, 
they  must  die.  But  are  you  ready  ?  If  not,  you  have  no  time 
to  lose  in  getting  ready.  You  know  not  what  a  day  may  bring 
forth.  Your  parents  may  die,  but  you  must  die.  Your  contem- 
poraries may  be  spared,  while  you  are  taken.  "  Behold  now 
is  the  accepted  time ;  behold  now  is  the  day  of  salvation." 
Plead  not  the  busy  season  as  an  excuse  for  delay. 

*The  wife  of  Mr.  David  Gilmore. 


SERMON  XXXII. 


DEPENDENCE  ON  GOD  FOR  LIFE. 

DECEMBER  31,  1826. 


And  the  God  in  whose  hand  thy  breath  is,  and  whose  are  all  thy  ways,  hast  thou 
not  glorified.  —  Daniel,  v.  23. 

The  prophet  Daniel  was  carried  to  Babylon  early  in  life, 
and  lived  there  during  the  reign  of  Nebuchadnezzar  and  his 
son  Belshazzar.  He  interpreted  the  dream  of  Nebuchadnezzar, 
and  instructed  him  in  the  true  knowledge  of  the  true  God, 
which  his  son  Belshazzar  must  have  once  known,  but  did  not 
choose  to  remember.  His  father  Nebuchadnezzar  had  publicly 
professed,  in  the  most  explicit  and  solemn  language,  his  firm 
belief  in  the  only  living  and  true  God.  "  Now  I  Nebuchad- 
nezzar praise,  and  extol,  and  honor  the  King  of  heaven,  all 
whose  works  are  truth,  and  his  ways  judgment:  and  those 
who  walk  in  pride  he  is  able  to  abase."  Though  Belshazzar 
had  heard  this  solemn  declaration  of  his  father's  faith  in  the 
being,  perfections  and  government  of  the  true  God,  yet  he  disre- 
garded it,  and  stupidly  bowed  down  to  dumb  idols,  which  could 
afford  him  no  relief  in  a  day  of  danger  and  distress.  While 
he  was  feasting,  and  carousing,  and  worshipping  his  golden 
gods,  in  contempt  of  his  Creator  and  Preserver,  he  saw  the 
fingers  of  a  man's  hand,  writing  his  fearful  doom  on  the  wall 
of  his  palace,  which  filled  him  with  consternation  and  horror. 
He  called  for  the  astrologers,  Chaldeans,  and  soothsayers,  to 
read  and  explain  the  writing ;  but  they  could  not  read  it,  nor 
make  known  to  the  king  the  interpretation  of  it.  This  en- 
hanced his  anxiety  and  distress.  But  his  queen  soon  relieved 
his  mind,  by  advising  him  to  send  for  Daniel,  who  had  inter- 


408  SERMON     XXXII. 

preted  his  father's  dream.  He  complied  with  her  advice,  and 
sent  for  Daniel.  When  he  came,  he  first  reminded  the  king 
how  the  God  of  heaven  had  punished  and  humbled  his  father 
for  his  ambition  and  gross  idolatry,  and  then  reproves  him  for 
following  his  father's  sins,  and  disregarding  his  awful  fate. 
"  And  thou  his  son,  O  Belshazzar,  hast  not  humbled  thy  heart, 
though  thou  knewest  all  this  ;  but  hast  lifted  up  thyself  against 
the  Lord  of  heaven,  and  they  have  brought  the  vessels  of  his 
house  before  thee,  and  thou,  and  thy  lords,  thy  wives  and  thy 
concubines,  have  drunk  wine  in  them ;  and  thou  hast  praised 
the  gods  of  silver  and  gold,  of  brass,  iron,  wood,  and  stone, 
which  see  not,  nor  hear,  nor  know ;  and  the  God  in  whose 
hand  thy  breath  is,  and  whose  are  all  thy  ways,  hast  thou  not 
glorified."  Though  Belshazzar  was  a  heathen,  yet  he  ought 
to  have  known  and  realized  his  absolute  dependence  upon 
God,  in  whom  he  lived,  and  moved,  and  had  his  being.  And 
hence  we  may  justly  conclude,  that  all  men  ought  to  maintain 
a  realizing  sense  that  God  is  the  preserver  of  their  lives.  I 
shall, 

I.  Show  that  God  is  the  preserver  of  their  lives  ;  and, 

II.  That  they  ought  to  realize  it. 

I.  I  am  briefly  to  consider,  that  God  is  the  preserver  of  the 
lives  of  men.  He  is  certainly  the  giver,  and  of  consequence 
the  preserver  of  life.  We  cannot  conceive  that  God  can  give 
mankind  independent  life,  any  more  than  independent  exist- 
ence. Life  is  sustained  and  preserved  by  secondary  causes  ; 
and  all  the  secondary  causes  of  the  preservation  of  life  are 
under  the  entire  control  of  God,  who  can  make  them  the 
means  of  destroying,  as  well  as  of  preserving  life.  All  the 
elements,  the  air,  the  earth,  the  water,  and  the  fire,  which  serve 
to  preserve  life,  may  be  and  often  are  employed  by  God  to 
destroy  it.  It  appears  from  the  whole  course  of  providence, 
that  God  constantly  carries  the  lives  of  all  men  in  his  hand. 
And  this  truth  is  plainly  and  abundantly  taught  in  scripture. 
God  is  called  "the  fountain  of  life."  Job  calls  him  "the 
preserver  of  man."  David  says,  he  is  the  preserver  of  man 
and  beast.  Daniel  tells  Belshazzar,  "  the  God  in  whose  hand 
thy  breath  is,  and  whose  are  all  thy  ways,  hast  thou  not  glori- 
fied." And  Paul  declares,  that  "  God  that  made  the  world, 
and  all  things  therein,  giveth  to  all,  life,  and  breath,  and  all 
things."  The  Bible  every  where  confirms  the  declaration,  that 
"in  Him  we  live,  and  move,  and  have  our  being;"  which 
implies  that  all  mankind  are  constantly  and  entirely  dependent 
upon  God  the  giver  and  preserver  of  life.  The  preservation 
of  life  amounts  to  a  constant  creation,  and  is  the  effect  of  the 
unremitting  power  and  goodness  of  God.  I  now  proceed  to 
show, 


DEPENDENCE     ON     GOD     FOR     LIFE.  409 

II.  That  men  ought  to  maintain  a  realizing  sense  of  this 
important  truth.     For, 

1.  They  are  all  capable  of  realizing  it.  The  horse  and  the 
mule,  the  crane  and  the  swallow,  and  all  the  animal  creation, 
are  dependent  upon  God  for  life,  and  breath,  and  all  things ;  but 
these  mere  animals  are  entirely  destitute  of  capacity  to  know 
that  God  is  their  creator  and  preserver.  This  exempts 
them  from  all  obligations  to  know  and  realize  their  entire  and 
constant  dependence  upon  their  creator  and  preserver.  But 
men  are  made  wiser  than  the  beasts  of  the  field  and  the  fowls 
of  heaven,  and  the  inspiration  of  the  Almighty  has  given  them 
understanding,  to  trace  their  own  existence,  and  the  existence 
of  all  created  natures  up  to  the  first  and  supreme  cause.  And 
though  this  first  and  supreme  cause  is  invisible  to  their  bodily 
eye,  yet  to  the  eye  of  their  mind,  "the  invisible  things  of  him 
from  the  creation  of  the  world  are  clearly  seen,  being  under- 
stood by  the  things  that  are  made,  even  his  eternal  power  and 
Godhead."  So  that  they  are  without  excuse,  if  they  do  not 
realize  his  being  and  supremacy,  and  their  own  absolute  de- 
pendence upon  him.  Indeed,  this  is  so  easy,  that  children  very 
early  are  capable  of  being  made  to  know  that  God  is  the  con- 
stant preserver  of  their  lives.  Those  who  have  had  the  least 
instruction  and  lived  in  the  greatest  stupidity,  can  very  easily 
realize  their  dependence  upon  God  for  the  preservation  of  life 
in  the  hour  of  danger.  The  sailor,  the  soldier,  the  infidel,  will 
instantaneously  cry  to  God  to  preserve  their  lives,  when  death 
or  imminent  danger  appears  near.  Persons  of  all  ages  and 
characters  are  daily  manifesting  by  their  conduct  that  they  are 
very  capable  of  knowing  and  realizing  their  absolute  dependence 
upon  God  for  the  preservation  of  life.  And  this  capacity  creates 
an  obligation.  If  they  know  God,  they  ought  to  treat  him  as 
God.  This  was  the  duty  of  Belshazzar,  a  heathen,  and  much 
more  the  duty  of  all  who  live  under  the  full  blaze  of  gospel 
light. 

2.  God  requires  all  men  to  live  under  an  habitual  sense  of 
their  constant  dependence  upon  him,  as  the  preserver  and  dis- 
poser of  life.  He  has  informed  them  in  his  word,  that  he  has 
determined  the  number  of  their  months  and  days,  and  fixed  the 
bounds  of  life,  over  which  they  cannot  pass.  He  has  told  them, 
"  There  is  no  man  that  hath  power  over  the  spirit  to  retain 
it  in  the  day  of  death."  And  upon  this  ground,  he  has  admon- 
ished them  to  live  under  a  practical  sense  that  it  depends  entirely 
upon  his  will  every  day,  whether  they  shall  live  or  die.  "  Go 
to  now,  ye  that  say,  to-day  or  to-morrow  we  will  go  into  such 
a  city,  and  continue  there  a  year,  and  buy  and  sell,  and  get 
gain  ;    whereas  ye  know  not  what  shall  be  on   the   morrow. 

vol.  in.  52 


410  SERMON     XXXII. 

For  what  is  your  life  ?  It  is  even  a  vapor  that  appeareth  for  a 
little  time,  and  then  vanisheth  away.  For  that  ye  ought  to  say, 
if  the  Lord  will  we  shall  live,  and  do  this,  or  that."  Agreeably 
to  this,  we  find  another  solemn  admonition  against  presuming 
upon  the  preservation  of  life.  "  Boast  not  thyself  of  to-morrow: 
for  thou  knowest  not  what  a  day  may  bring  forth."  These 
declarations  of  God's  supremacy  and  man's  dependence  lay 
every  one  under  indispensable  obligation  to  realize  that  God  is 
the  preserver  and  disposer  of  life.  God  requires  every  one  to 
live  and  act  every  day  as  though  it  might  be  his  last,  for  this  plain 
and  obvious  reason,  that  it  may  be  his  last.  Every  man  there- 
fore ought  to  begin  and  end  the  day  with  God,  or  "  to  be  in 
the  fear  of  the  Lord  all  the  day  long."  The  word  of  God  con- 
curs with  his  providence,  and  calls  upon  all  men  to  live  from 
day  to  day,  under  a  realizing  sense  that  their  Maker  is  their 
preserver. 

3.  Good  men  do  realize  their  constant  and  absolute  depen- 
dence upon  God  for  the  preservation  of  life.  This  is  the 
language  of  some  of  the  best  of  men  whose  views  and  feelings 
are  recorded  in  the  Bible.  Job  speaks  very  freely  and  fully 
upon  this  subject.  He  says  unto  God,  "  Remember,  I  beseech 
thee,  that  thou  hast  made  me  as  the  clay,  and  wilt  thou  bring 
me  into  dust  again  ?  Thou  hast  clothed  me  with  skin  and 
flesh,  and  hast  fenced  me  with  bones  and  sinews.  Thou  hast 
granted  me  life  and  favor,  and  thy  visitation  hath  preserved 
my  spirit."  David  says,  "  As  for  me,  I  will  call  upon  God, 
and  the  Lord  shall  save  me.  Evening,  and  morning,  and  at 
noon,  will  I  pray,  and  cry  aloud  ;  and  he  shall  hear  my  voice. 
He  hath  delivered  my  soul  in  peace  from  the  battle  that  was 
against  me.  Thy  vows  are  upon  me,  O  God  ;  I  will  render 
praises  unto  thee  ;  for  thou  hast  delivered  my  soul  from  death  : 
wilt  thou  not  deliver  my  feet  from  falling,  that  I  may  walk 
before  God  in  the  light  of  the  living  ?  For  thou  hast  delivered 
my  soul  from  death,  mine  eyes  from  tears,  and  my  feet  from 
falling.  I  will  walk  before  the  Lord  in  the  land  of  the  living." 
Ezra  and  Nehemiah  frequently  acknowledged  the  power  and 
goodness  of  God  in  the  preservation  of  their  lives.  Paul  used 
to  make  his  promises  under  a  sense  of  his  dependence  upon 
the  preserving  power  and  goodness  of  God.  He  promised  the 
Corinthians,  "  I  will  come  unto  you  shortly,  if  the  Lord  will ; " 
and  he  desires  the  prayers  of  the  christians  at  Rome,  that  "  he 
may  come  to  them  by  the  will  of  God."  Indeed,  all  real 
christians  have  an  habitual  sense  that  God  is  the  preserver  of 
life.  This  they  have  been  effectually  taught,  by  being  in  the 
hand  of  God,  and  shaken  over  death  and  the  pit.  They  have 
experienced  their  own  weakness  and  dependence,  and  realized 


DEPENDENCE     ON     GOD     FOR     LIFE.  411 

that  God  could  wound  or  heal,  destroy  or  save,  and  that  none 
could  deliver  out  of  his  hand.  Unreserved  submission  to  God 
always  flows  from  a  sense  of  absolute  dependence  upon  him. 
And  while  christians  feel  and  act  agreeably  to  their  peculiar 
character,  they  live  and  act  under  a  realizing  sense  that  in  God 
they  live,  and  move,  and  have  their  being,  and  that  without 
him  they  can  do  nothing.  But  if  this  be  the  genuine  feeling 
of  christians,  it  ought  to  be  the  feeling  of  all  mankind ;  for 
they  are  all  equally  and  constantly  dependent  on  God,  "  in 
whose  hand  their  breath  is,  and  whose  are  all  their  ways." 
Their  stupidity  does  not  destroy  their  obligation  to  live  as  seeing 
him  who  is  invisible,  though  it  prevents  their  doing  their  duty. 
4.  Men  ought  to  maintain  a  realizing  sense  of  their  constant 
dependence  upon  God  for  the  preservation  of  life,  in  order  to 
form  all  their  temporal  and  spiritual  designs  with  wisdom  and 
propriety.  If  God  be  the  preserver  and  disposer  of  life,  then 
he  is  the  disposer  of  all  things  which  are  connected  with  and 
dependent  on  life.  If  the  lives  of  all  men  are  in  the  sovereign 
hand  of  God,  then  the  world  and  the  things  of  the  world  are  in 
the  sovereign  hand  of  God ;  and  while  men  view  their  own 
lives  and  the  lives  of  all  other  men,  and  the  world  in  which  they 
all  live,  as  in  the  hands  of  God,  the  world  and  all  things  in  it 
appear  very  different  from  what  they  do,  when  God  the  pre- 
server and  disposer  of  all  is  out  of  sight  and  out  of  mind.  This 
is  evident  from  general  observation  and  experience.  We  see 
that  when  those  who  have  been  living  without  God  in  the 
world,  come  to  realize  that  he  is  the  preserver  of  life  and 
disposer  of  all  things,  they  feel  and  speak  and  act  very  differ- 
ently from  what  they  did  before.  Their  views,  opinions  and 
conduct  are  greatly  altered.  And  the  reason  is  obvious. 
When  they  realize  their  own  dependence,  and  the  dependence 
of  all  men  and  of  all  things  upon  God,  it  fills  their  minds  with 
a  realizing  sense  of  his  universal  presence  and  providence. 
This  cuts  off  all  dependence  upon  themselves,  and  upon  others, 
which  sinks  them  and  the  world  into  their  proper  vanity  and  in- 
significance. Now,  if  such  be  the  natural  consequence  of  men's 
realizing  that  God  is  the  preserver  and  disposer  of  all  things, 
then  it  is  a  matter  of  high  importance  that  they  should  realize 
this  great  and  practical  truth.  They  cannot  possibly  judge, 
feel  and  act  wisely,  until  they  do  realize  their  own  true  situa- 
tion, and  the  true  situation  of  all  men  and  of  all  things  around 
them.  They  must  have  false  views,  false  hopes,  and  false 
fears,  so  long  as  they  overlook  the  hand  of  God  in  preserving 
and  governing  all  things.  It  therefore  deeply  concerns  them 
to  realize  a  truth  which  will  rectify  their  mistakes,  and  naturally 
lead  them  to  feel  and  act  as  dependent  creatures.     There  is  no 


412  SERMON     XXXII. 

truth  of  more  practical  importance  than  this.  It  is  necessary 
to  be  known  and  realized  and  loved,  by  all  persons  and  at  all 
times,  and  under  all  circumstances  of  prosperity  and  adversity, 
and  of  health,  sickness  and  death. 

5.  If  men  would  consider  how  much  God  does  for  them  to 
preserve  their  lives,  they  could  not  help  feeling  their  obligation 
of  maintaining  an  habitual  sense  of  his  power  and  goodness, 
in  their  constant  preservation.  God  must  do  a  great  deal  to 
preserve  the  lives  of  such  weak,  feeble,  careless  creatures  as 
mankind  are.  They  are  not  always  willing  to  preserve  one 
another's  lives  when  they  are  able,  but  often  disposed  to  destroy 
them.  God  must  not  only  preserve  and  govern  the  world  in 
which  they  live,  but  all  the  creatures  and  objects  in  it,  in  order 
to  preserve  the  life  of  every  individual  person.  He  must  con- 
tinue the  regular  succession  of  the  various  seasons.  He  must 
preserve  the  animal  creation,  to  nourish,  feed  and  clothe  the 
human  species,  and  preserve  them  from  the  snares,  the  arrows 
and  means  of  death.  He  must  constantly  govern  the  winds 
and  waves,  and  all  the  elements.  He  must,  watch  over 
every  individual  person  every  moment.  He  must  strengthen 
every  nerve,  and  guide  every  motion  of  the  body,  and  all  the 
motions,  affections  and  volitions  of  the  mind.  He  must  guide 
every  step  we  take,  and  determine  every  circumstance  of  life. 
What  great,  and  numerous,  and  astonishing  exertions  of  pow- 
er, wisdom  and  goodness  does  God  make,  to  preserve  the 
feeble  lives  of  men  for  seventy  or  eighty  years !  If  any  one 
will  only  look  back  upon  the  days  and  years  he  has  lived  in  a 
world  of  ten  thousand  dangers,  diseases  and  casualties,  he 
must  be  struck  with  astonishment  at  God's  preserving  mercy. 
How  much  has  he  done  to  preserve  the  lives  of  all  the  old  and 
young  who  are  now  in  the  land  of  the  living !  He  has  carried 
them  in  his  hand,  in  his  eye,  and  in  his  heart,  ever  since  they 
had  a  being.  God  has  realized  their  dependence  upon  his 
power  and  care,  if  they  have  not.  God  has  felt  their  weight, 
if  they  have  not  realized  his  supporting  hand.  How  reasonable 
is  it  that  they  should  awake  from  their  stupidity,  and  realize 
his  power,  patience  and  love,  in  preserving  such  weak,  guilty 
and  worthless  creatures !  And  this  will  appear  still  more 
reasonable,  if  we  consider, 

6.  What  peculiar  methods  God  has  taken  to  make  mankind 
continually  sensible  of  his  supporting  and  preserving  hand. 
He  has  not  only  preserved  their  lives,  but  preserved  them  in 
such  a  manner,  and  under  such  circumstances,  as  are  best 
adapted  to  make  deep  and  lasting  impressions  on  their  minds, 
of  their  constant  and  absolute  dependence  upon  him  for  life 
and  breath  and  all  things.     He  has  preserved  them  from  run- 


DEPENDENCE     ON     GOD     FOR     LIFE.  413 

ning  into  innumerable  dangers  into  which  they  would  have 
run,  had  it  not  been  for  his  internal  or  external  restraints.  He 
has  preserved  them  from  the  same  dangers  which  proved  fatal 
to  others.  He  has  raised  them  from  the  same  mortal  sick- 
nesses which  proved  fatal  to  others  ;  from  the  same  flames  of 
burning  buildings  which  consumed  others ;  from  the  same 
shipwrecks  which  sunk  others  in  the  merciless  waves.  When 
sickness  has  brought  them  to  the  side  of  the  grave,  and  all 
human  hopes  of  recovery  were  lost,  he  has  raised  them  up, 
and  added  not  only  fifteen,  but  fifty  years  to  their  lives. 
How  many  have  been  preserved  upon  land  and  upon  water, 
while  thousands  have  fallen  and  perished  on  their  right  and 
on  their  left!  All  these  circumstances  nave  been  suited  to 
make  all  the  living  realize  the  power  and  goodness  of  God 
in  preserving  their  lives  in  this  dangerous  and  dying  world. 
David  was  astonished  at  the  preservation  of  his  own  long  life, 
and  exclaimed,  "  I  am  as  a  wonder  unto  many !  "  Jeremiah  was 
deeply  affected  with  the  preserving  goodness  of  God.  He 
cried,  "  It  is  of  the  Lord's  mercies  that  we  are  not  consumed  ! " 
We  can  hardly  conceive  that  God  could  use  more  or  better 
means  to  impress  upon  the  minds  of  the  living  a  deep  and 
lasting  sense  of  his  preserving  mercy,  than  he  has  used,  and 
is  continually  using.  And  nothing  can  prevent  the  living  from 
realizing  this,  but  their  stupidity  and  ingratitude. 

IMPROVEMENT. 

1.  If  all  men  ought  to  realize  that  God  is  the  preserver  and 
disposer  of  their  lives,  we  have  reason  to  think  that  they  gen- 
erally live  in  the  neglect  of  this  important  duty.  They  gener- 
ally cast  off  fear,  and  restrain  prayer  before  God.  They  do 
not  call  upon  God  in  the  morning  or  in  the  evening,  from  day 
to  day,  from  week  to  week,  from  month  to  month,  and  from 
year  to  year,  unless  something  takes  place  to  alarm  their  fears, 
and  constrain  them  to  realize  their  dependence  upon  him  in 
whose  hand  their  breath  is,  and  whose  are  all  their  ways. 
They  generally  feel  and  act  as  though  they  were  entirely  in- 
dependent of  their  creator  and  constant  preserver.  They  feel 
sufficient  to  preserve  their  own  lives  and  supply  their  own 
wants  in  time  to  come,  as  they  imagine  they  have  done,  in 
time  past.  They  manifest  this  self-dependence,  not  only  by 
neglecting  prayer,  but  by  forming  great  and  complicated  de- 
signs, which  require  years  and  years  to  accomplish.  They  lay 
out  to  traverse  the  land  and  the  ocean,  and  visit  distant  nations 
and  countries,  to  gratify  curiosity  or  amass  property.  They 
propose  to  spend  one  year  in  one  place,  two  years  in  another, 


414  SERMON     XXXII. 

ten  years  in  another,  and  then  return  to  their  usual  place  of 
residence,  without  once  realizing  that  it  must  depend  upon  the 
preserving  power  and  goodness  of  God  whether  they  shall  go 
here  or  go  there,  do  this  or  do  that.  They  choose  to  live  with- 
out God  in  the  world,  and  feel  and  act  as  though  God  were 
not  in  all  their  thoughts.  There  is  another  way  in  which  they 
clearly  manifest  their  forgetfulness  of  God's  supremacy  and 
their  own  dependence.  They  acknowledge  that  things  tempo- 
ral are  far  less  important  than  things  eternal ;  but  wholly  neg- 
lect things  eternal  at  present,  and  wait  for  a  more  uncertain 
season  to  obtain  things  eternal.  Thus  they  boast  of  to-mor- 
row, though  they  know  not  what  a  day  may  bring  forth.  Is 
this  the  folly,  stupidity  and  presumption  of  only  a  few  indi- 
viduals of  mankind  ?  No.  It  is  the  folly,  stupidity  and  pre- 
sumption of  the  great  majority,  in  every  heathen  and  christian 
nation  on  earth.  This  world  is  full  of  rational  and  immortal 
creatures,  who  say  in  their  hearts  and  by  their  conduct,  there  is 
no  God  for  them  to  fear,  or  love,  or  glorify. 

2.  Since  all  men  ought  to  realize  that  they  are  constantly 
and  entirely  dependent  upon  God  for  the  preservation  of  life, 
they  must  be  inexcusable  for  pursuing  any  modes  of  conduct 
which  they  know  tend  to  banish  such  a  realizing  sense  of  the 
divine  presence  and  preservation  from  their  minds.  All  men 
know  what  modes  of  acting  and  living  tend  to  banish  God 
from  their  thoughts,  and  to  stifle  a  sense  of  their  obligation  to 
love  and  glorify  him.  And  they  must  equally  know  that 
whatever  practice  produces  this  effect  upon  their  minds  is  crimi- 
nal and  inexcusable.  According  to  this  criterion,  it  is  easy  to 
see  the  criminality  of  loving  and  pursuing  the  things  of  the 
world  supremely.  Supreme  love  to  the  world  must  necessarily 
banish  supreme  love  to  God  from  the  heart.  Though  all  men 
ought  to  be  industrious  in  their  various  useful  and  lawful  call- 
ings, yet  they  ought  to  labor  in  such  a  manner,  and  from  such 
motives,  as  shall  not  indispose  or  unfit  them  for  any  religious 
duties.  Every  man  may  know  whether  his  employment,  or 
his  manner  of  pursuing  it,  tends  to  produce  this  effect  or  not. 
If  it  does  produce  this  effect,  he  must  know  he  ought  to  lay 
aside  his  employment,  or  pursue  it  in  a  different  and  better 
manner.  Every  body  knows  that  vain  company  and  vain 
conversation  tend  to  dissipate  the  mind  and  corrupt  the  heart, 
and  unfit  men  for  the  service  of  God  ;  and  of  course,  that 
such  things  ought  to  be  avoided.  Every  body  knows  that  pro- 
fane language,  intemperance,  gambling,  frolicking,  and  festival 
entertainments,  have  a  stupifying  and  demoralizing  influence 
upon  the  minds  of  all  who  indulge  themselves  in  such  prac- 
tices.    And,  therefore,  they  ought  to  be  universally  condemned, 


DEPENDENCE     ON     GOD     FOR     LIFE.  415 

avoided  and  restrained.  No  person  in  the  world  can  justify 
such  practices  as  have  been  mentioned,  who  believes  that 
God  ought  to  be  remembered,  his  preserving  goodness  ought 
to  be  realized,  and  his  name  glorified.  What  was  it  that  ban- 
ished from  the  mind  of  Belshazzar  a  realizing  sense  of  the 
preserving  goodness  of  that  God  whom  his  father  had  known, 
and  whom  he  had  known,  and  in  whose  hand  his  breath  was, 
and  whose  were  all  his  ways  ?  Was  it  not  his  vain  company, 
his  vain  amusements,  and  abominable  festivals  ?  Similar 
causes  will  produce  similar  effects,  in  every  age  and  in  every 
part  of  the  world.  Prodigality,  profaneness,  intemperance, 
vain  amusements,  and  worldly-mindedness,  will  always  lead 
men  to  forget  God,  their  maker,  preserver  and  benefactor. 
Therefore  every  mode  of  living,  thinking,  and  acting,  which 
leads  men  to  forget  and  forsake  God,  ought  to  be  universally 
condemned  and  avoided  by  young  as  well  as  old. 

3.  If  men  ought  to  realize  that  God  is  their  preserver,  then 
they  ought  to  use  those  means  which  he  has  appointed,  to  keep 
in  their  minds  a  deep  and  abiding  sense  of  his  supremacy  and 
of  their  dependence.  Reading  the  Bible  has  a  happy  tendency 
to  bring  and  keep  God  in  view.  His  word  clearly  exhibits  his 
character,  his  perfections,  and  his  universal  dominion  over  the 
lives,  the  hearts,  and  the  views,  designs,  and  actions  of  all  man- 
kind. It  records  what  he  has  done  in  the  course  of  his 
providence,  and  what  he  has  designed  to  do  in  the  government 
and  redemption  of  the  world.  It  contains  his  terms  of  mercy, 
his  promises  to  the  obedient,  and  his  threatenings  to  the  diso- 
bedient. It  exhibits  such  truths,  and  objects,  and  events,  and 
motives,  as  are  best  adapted  to  make  men  see  and  feel  that  he 
holds  in  his  sovereign  hands  their  lives,  and  all  their  interests 
for  time  and  eternity.  This  sacred  volume  they  ought  to  read 
every  day,  that  they  may  keep  themselves  in  the  fear  of  the 
Lord  all  the  day  long.  Prayer  has  a  direct  and  powerful 
tendency  to  raise  the  attention  and  hearts  of  men  to  God,  and 
give  them  a  realizing  sense  of  his  supremacy,  and  their  depen- 
dence upon  him  for  life,  and  breath,  and  all  things.  It  is  by 
this  that  they  draw  near  to  God,  and  God  draws  near  to  them 
and  leads  them  to  live  and  act  as  seeing  him  who  is  invisible. 
The  keeping  of  the  Sabbath,  and  the  constant  attendance  on 
public  worship  and  divine  ordinances,  naturally  tend  to  inspire 
the  minds  of  men  with  a  solemn  and  habitual  sense  of  their 
dependence  upon  God  to  preserve  their  lives  and  direct  all  their 
steps.  These  are  means  by  which  men  can,  and  without 
which  they  cannot,  maintain  a  due  sense  of  the  divine  presence 
and  preservation.  We  may  justly  conclude  that  those  who 
neglect  reading  the  word  of  God,  and  calling  upon  his  name, 


416  SERMON     XXXII. 

and  attending  public  worship  and  divine  institutions,  live  with- 
out God  in  the  world,  never  obey  any  of  his  commands,  never 
submit  to  any  dispensations  of  his  providence,  and  never  per- 
form a  single  duty.  They  are  practical  atheists,  let  them 
profess  what  religious  opinions  they  will.  If  they  are  pagans, 
they  are  atheists.  If  they  are  Jews,  they  are  atheists.  If  they 
are  christians,  they  are  atheists.  If  they  have  named  the 
name  of  Christ,  they  are  atheists.  How  many  poor,  guilty, 
dependent  creatures  are  there  in  the  heathen  world!  How 
many  poor,  guilty,  dependent  creatures  are  there  in  the  christian 
world !  How  many  poor,  guilty,  dependent  creatures  are  there 
in  this  place !  Or,  in  other  words,  how  many  are  there  who 
neglect  prayer,  neglect  public  worship,  neglect  divine  ordinan- 
ces, and  live  and  act  as  though  God  was  not  their  creator  and 
preserver,  and  there  were  no  future  state  of  rewards  and  pun- 
ishments !  What  a  world  do  we  live  in !  And  whose  world 
is  it? 

4.  If  God  be  the  preserver  and  disposer  of  the  lives  of  men, 
how  fast  must  the  guilt  of  those  arise  and  increase,  who  never 
glorify  him,  in  whose  hand  their  breath  is,  and  whose  are  all 
their  ways !  Though  God  raised  Nebuchadnezzar  to  the  throne 
of  Babylon,  and  sunk  him  below  the  beasts  that  perish ;  and 
though  his  son  Belshazzar  knew  all  this ;  yet  he  forsook  the 
God  in  whose  hand  his  breath  was,  and  whose  were  all  his 
ways,  and  bowed  down  to  the  worship  of  the  god  of  this 
world,  in  contempt  of  the  God  of  heaven,  who  had  made  him 
a  rational  and  immortal  creature,  and  raised  him  to  the  head  of 
the  greatest  kingdom  then  in  the  world.  This  highly  provoked 
the  God  of  heaven,  his  creator,  preserver,  and  benefactor,  who 
saw  him  rise  in  guilt  as  fast  as  he  rose  in  power,  in  wealth,  in 
magnificence,  voluptuousness,  and  profaneness.  And  though 
he  waited  to  be  gracious  to  him  for  years,  yet  in  the  night  of 
his  highest  revelry,  he  sunk  him  and  his  mighty  kingdom  in 
perpetual  ruin.  If  Belshazzar,  who  was  a  heathen,  rose  so 
high  and  so  fast  in  guilt  for  not  glorifying  God,  how  much 
faster  and  higher  must  those  rise  in  guilt,  who  do  not  glorify 
the  God  of  their  fathers,  whom  they  have  been  taught  to  glo- 
rify from  their  earliest  days !  Their  guilt  has  constantly  been 
increasing,  as  their  years,  their  months,  and  moments  have  in- 
creased. Their  guilt  has  increased  as  fast  as  their  knowledge, 
their  wealth,  their  prosperity,  and  their  opportunities  of  doing 
and  getting  good  have  increased.  How  many  mercies  have 
they  received  and  abused !  How  many  talents  have  they 
buried  or  perverted!  How  much  have  they  injured  God,  their 
fellow  men,  and  themselves !  If  impenitent  sinners  seriously 
and  impartially  look  into  their  hearts  and  lives,  they  will  find 


DEPENDENCE     ON     GOD     FOR     LIFE.  417 

that  this  is  a  just  description  of  the  great  and  aggravated  guilt 
they  have  contracted.  It  is  impossible  for  those  who  sit  in 
heathen  darkness  and  ignorance  to  sin  so  fast  and  to  rise  so 
high  in  guilt,  as  those  who  sin  against  the  gospel,  which  has 
brought  life  and  immortality  to  light,  unfolded  the  character  of 
God  and  man,  and  the  glorious  and  awful  realities  of  the  invis- 
ible and  eternal  world.  This  is  the  dictate  of  reason,  and  is  con- 
firmed by  the  declarations  of  Christ,  concerning  Jews  and 
Gentiles.  He  represented  the  sins  of  Tyre  and  Sidon,  Sodom 
and  Gomorrah,  as  far  less  criminal  than  those  of  the  sinners  in 
Zion  who  had  heard  and  rejected  the  glorious  gospel  of  divine 
grace.  It  will  be  much  more  tolerable  in  the  day  of  judgment 
for  Belshazzar  and  the  impenitent  sinners  in  Asia  and  Africa, 
than  for  the  disbelievers  and  rejecters  of  the  gospel  in  Britain 
and  America ;  and  hence, 

5.  The  patience  of  God  towards  this  atheistical,  guilty,  and 
ungrateful  world,  is  astonishingly  great.  He  is  constantly  dis- 
playing before  their  eyes  his  power,  his  wisdom,  and  his  good- 
ness, in  preserving  their  lives,  and  loading  them  with  the  rich 
blessings  of  his  providence  and  grace ;  and  yet  they  overlook 
the  hand  and  the  heart  of  him,  in  whose  hand  is  their  breath, 
and  whose  are  all  their  ways.  Though  he  sees  all  their  stu- 
pidity, infidelity,  ingratitude,  and  disobedience,  and  carries  their 
lives  and  all  their  interests  in  his  hand,  and  could  destroy  them 
at  any  moment,  yet  he  spares  the  lives  of  such  sinful  creatures 
from  day  to  day,  and  from  year  to  year.  Is  this  the  manner  of 
men  ?  No ;  far  from  it.  Will  one  nation  exercise  patience 
towards  another  nation  of  their  enemies,  whom  they  are  able 
to  chastise  or  destroy?  Are  personal  enemies  disposed  to 
exercise  patience,  when  they  imagine  they  have  power  to  retal- 
iate ?  God's  patience  is  infinitely  great  towards  his  weak, 
guilty,  dependent,  incorrigible  enemies.  He  preserves  the  lives 
of  millions  every  year,  who  deserve  every  moment  to  be  cut 
down  as  cumberers  of  the  ground.  His  patience  is  equal  to 
his  power  and  goodness,  which  infinitely  surpass  the  power 
and  goodness  of  man ;  and  he  claims  the  honor  of  it.  He  says 
by  his  prophet  Hosea,  "  How  shall  I  give  thee  up,  Ephraim  ? 
how  shall  I  deliver  thee,  Israel?  how  shall  I  make  thee  as 
Admah  ?  how  shall  I  set  thee  as  Zeboim  ?  Mine  heart  is 
turned  within  me,  my  repentings  are  kindled  together.  I  will 
not  execute  the  fierceness  of  mine  anger,  I  will  not  return  to 
destroy  Ephraim :  for  I  am  God,  and  not  man."  To  such 
divine  patience  do  millions  of  the  human  race  owe  the  preser- 
vation of  their  lives  from  day  to  day,  and  year  to  year.  From 
this  we  must  conclude, 

6.  That  all  impenitent  sinners  are  constantly  and  imminently 
vol.  in.  53 


418  SERMON     XXXII. 

exposed  to  temporal  and  eternal  ruin.  It  is  of  the  Lord's  mer- 
cies that  they  have  not  before  now  been  consumed.  His 
patience  is  not  boundless,  but  limited.  It  will  in  a  few  days 
or  few  years  come  to  an  end.  It  does  come  to  an  end  every 
day  in  respect  to  many,  and  every  year  in  respect  to  millions. 
The  year  which  closes  to-day  has  closed  the  eyes  of  millions. 
The  living  in  every  part  of  the  world  are  monuments  of  spar- 
ing mercy.  Though  there  has  been  no  epidemical  or  very 
mortal  disease  prevailing  in  this  place  the  current  year,  yet  this 
year  has  put  an  end  to  twenty-six  lives  among  us.  Four  very 
aged  persons,  five  a  little  past  the  meridian  of  life,  five  young 
persons,  eight  children,  and  four  infants.  All  these  instances 
of  mortality  call  upon  us  to  realize  that  God  is  the  preserver 
of  our  lives,  and  holds  in  his  hand  our  breath,  and  directs  all 
our  ways.  They  call  upon  the  young  to  remember  their  cre- 
ator and  preserver  in  the  days  of  their  youth.  They  call  upon 
the  strong  and  healthy  to  realize  that  health  and  strength  can- 
not save  them  from  death,  whenever  God  sees  fit  to  send  it. 
And  they  more  loudly  call  upon  the  aged  to  set  their  souls  and 
houses  in  order,  for  another  year  or  month  may  not  be  added 
to  their  lives.  Serious  questions  now  occur,  Who  among  the 
young  and  the  middle-aged  are  prepared  to  live  and  glorify 
him,  in  whose  hand  their  breath  is,  and  whose  are  all  their 
ways  ?  And  who  in  particular  are  prepared  to  follow  the  next 
year  their  relatives  and  friends,  that  have  gone  into  eternity 
this  year?  It  would  be  strange,  if  some  of  such  mourners 
should  not  be  called  away  before  the  ensuing  year  closes.  But 
if  none  of  them  should  be  called  away  so  soon,  numbers  of 
others  most  certainly  will.  Who  they  are,  we  know  not,  and 
they  know  not.  What  then  I  say  unto  one,  I  say  unto  all : 
Watch  and  pray,  that  ye  may  be  also  ready. 


SERMON    XXXIII. 


GOOD  MEN  WAIT  FOR  THE  DAY  OF  THEIR  DEATH. 

JANUARY  23,  1820. 


It  a  man  die,  shall  he  live  again  ?     All  the  days  of  my  appointed  time  -will  I  wait, 
till  my  change  come.  — Job,  xiv.  14. 

Mutability  cleaves  to  all  mankind  from  the  cradle  to  the 
grave.  They  change  from  childhood  to  youth,  from  youth  to 
manhood,  and  from  manhood  to  old  age.  They  change  from 
health  to  sickness,  and  from  prosperity  to  adversity.  Most  of 
these  changes  Job  had  already  experienced,  and  some  of  them 
in  a  very  sudden  and  singular  manner.  But  all  these  changes 
he  viewed  as  nothing,  in  comparison  with  another  great  and 
important  change  which  he  continually  anticipated.  He  calls 
it  emphatically  "  my  change  ; "  as  though  he  never  did  and 
never  should  experience  any  other.  "  If  a  man  die,  shall  he 
live  again  ?  all  the  days  of  my  appointed  time  will  I  wait,  till 
my  change  come."  Job  was  a  perfect  and  upright  man.  He 
had  served  God  from  pure  and  disinterested  motives.  He  had 
committed  his  body  as  well  as  his  soul  into  the  hands  of  his 
Redeemer,  whom  he  expected  to  see  in  the  morning  of  the 
resurrection.  He  habitually  realized  the  grave  as  his  house, 
and  eternity  as  his  home,  and  death  as  the  means  of  bringing 
about  the  great  and  desirable  change  which  he  was  patiently 
waiting  for.  All  good  men  have  similar  views  and  feelings 
respecting  their  appointed  change.  They  not  only  realize  the 
certainty  and  importance  of  it,  but  anticipate  it  with  holy  hope 
and  confidence,  as  one  of  the  blessings  contained  in  the  cove- 
nant of  grace.  They  would  not  live  alway,  but  would  have 
this  earthly  tabernacle  taken  down,  that  they  may  be  absent 
from  the  body,  and  present  with  the  Lord.  This  allows  us  to 
say  with  truth  and  propriety, 


420  SERMON     XXXIII. 

That  the  godly  have  good  reasons  to  wait  for  their  appointed 
change  of  death.     I  shall  show, 

I.  That  death  is  an  appointed  change. 

II.  What  is  implied  in  the  godly's  waiting  for  their  appointed 
change.     And, 

III.  That  they  have  good  reasons  to  wait  for  it. 

I.  I  am  to  show  that  death  is  an  appointed  change.  We 
have  no  reason  to  think  that  such  a  change  as  death  would 
have  ever  happened,  if  it  had  not  been  for  the  first  sin  of  our 
first  parents.  It  was  in  consequence  of  that  first  offence  that 
a  sentence  of  mortality  was  passed  upon  the  whole  human 
race.  It  was  then  appointed  to  all  men  once  to  die.  This 
general  appointment  of  death  is  universally  believed  by  all 
who  believe  the  gospel.  But  Job  speaks  of  a  more  particular 
appointment.  "  All  the  days  of  my  appointed  time  will  I 
wait."  This  implies  what  he  had  just  before  said  in  this  chap- 
ter of  every  man's  appointed  time.  His  days  are  deter- 
mined, the  number  of  his  months,  and  the  bounds  are  fixed 
over  which  he  cannot  pass.  There  is  a  difference,  some  sup- 
pose, between  such  a  particular  and  a  general  appointment  of 
death.  Accordingly  we  find  many  who  allow  that  God  has 
appointed  death  to  all  men ;  but  deny  that  he  has  appointed 
the  lime,  or  place,  or  means  of  any  particular  person's  death. 
This  then  is  the  point  now  to  be  considered. 

Since  it  is  asserted  in  scripture,  and  universally  allowed,  that 
God  has  appointed  death  to  all  men,  we  may  justly  conclude 
that  he  has  appointed,  how  many  years,  how  many  months, 
how  many  days,  and  even  how  many  moments,  every  individual 
of  the  human  race  shall  live.  Job  believed  that  God  had 
determined  not  only  how  many  years,  but  how  many  months, 
and  days  he  should  continue  this  side  of  the  grave.  He  says, 
"  all  the  days  of  my  appointed  time  will  I  wait."  He  viewed 
the  day  of  death  as  a  very  important  day  to  himself.  And  the 
day  of  death  is  indeed  a  very  important  day  to  every  one  of  our 
dying  race,  whether  he  does,  or  does  not,  realize  its  vast  im- 
portance. It  is  certain,  however,  that  God  knew  from  eternity 
how  important  death  would  be  to  every  one  of  mankind,  and 
can  we  suppose  that  he  would  leave  such  a  serious  and  inter- 
esting event  to  mere  chance  or  accident?  Besides,  it  seems 
difficult  to  conceive  how  it  was  possible  for  God  to  appoint 
death  to  every  individual,  without  appointing  the  time,  the 
place,  and  the  means  of  his  death.  If  any  one  of  these  circum- 
stances was  left  unappointed,  the  death  of  any  individual  might 
never  take  place.  Supposing  the  time,  and  place,  and  means 
of  Christ's  death  had  not  been  appointed,  could  God,  or  Christ, 
or  any  being  in  the  universe,  have  known  beforehand  that  he 


THE  GOOD  WAIT  FOR  DEATH.  421 

would  have  died  on  the  cross  ?  This  holds  true  of  every  living 
man.  If  the  days  of  his  life,  and  the  time  and  circumstances 
of  his  death,  were  not  appointed,  it  could  not  be  known  before- 
hand that  he  would  ever  die.  But  we  find  that  God  has  been 
able  to  foretel  the  death  of  individuals.  He  foretold  the  time, 
the  circumstances,  and  the  instruments  of  Christ's  death.  He 
foretold  the  death  of  the  king  of  Assyria,  by  the  hands  of 
Hazael.  He  foretold  the  death  of  Ahab  at  Ramoth-Gilead. 
He  foretold  the  death  of  Hananiah  the  prophet,  who  had  taught 
rebellion  in  Israel.  And  there  is  no  doubt  but  that  he  could 
foretel  the  death  of  every  person  in  the  world.  He  perfectly 
knows  when,  and  where,  and  by  what  means,  every  person 
will  come  to  his  last  end.  And  he  knows  this,  because  he  has 
appointed  every  death,  and  every  circumstance  attending  it. 
It  is  as  plain  from  scripture  that  the  time  and  means  of  every 
death  is  appointed,  as  that  the  great  change  itself  is  appointed. 
Every  person  will  live  all  the  days  of  his  appointed  time,  and 
no  longer.  God  has  appointed  the  bounds  which  he  cannot 
pass.  And  he  has  revealed  this  appointment  for  the  instruction 
and  admonition  of  the  living,  while  he  has  concealed  the  time 
and  circumstances  of  their  dying  hour.  They  know,  therefore, 
that  they  ought  to  stand  in  the  posture  of  servants  watching  and 
waiting  for  the  coming  of  their  Lord. 

I  proceed  to  show, 

II.  What  is  implied  in  the  godly's  waiting  for  their  appointed 
change.  None  but  those  who  love  and  serve  God  sincerely, 
like  Job,  do  properly  wait  for  the  day  of  their  decease.  The 
wicked,  instead  of  desiring  and  waiting  for  death,  dread  its 
approach.  It  is  one  of  the  rare  and  distinguishing  traits  in  the 
character  of  the  godly  that  they  wait  for  their  appointed  change  ; 
which  implies, 

1.  The  habitual  expectation  of  their  dying  hour.  We  never 
wait  for  a  person  whom  we  do  not  expect  will  come,  nor  for 
an  event  that  we  do  not  expect  will  exist.  Waiting  always 
carries  the  idea  of  expectation.  And  when  the  godly  properly 
wait  for  death,  they  really  expect  it  will  come  at  the  appointed 
time.  It  is  likely  Job  in  his  afflictions  and  bereavements  had 
a  lively  sense  of  his  own  mortality,  and  really  expected  the  time 
of  his  living  was  short,  and  the  day  of  his  death  was  very  near. 
Nor  had  he  only  such  an  occasional  and  transient  sense  of  his 
dying  condition;  but  he  habitually  maintained  a  lively  appre- 
hension of  the  certainty  and  growing  nearness  of  death.  David 
as  well  as  Joshua  said,  "  I  am  this  day  going  the  way  of  all 
the  earth."  And  the  eminent  saints  before  them  confessed  that 
they  were  strangers  and  pilgrims  on  the  earth,  and  ardently 
desired  a  city  which  had  foundations,  whose  builder  and  maker 


422  SERMON     XXXIII. 

is  God.  Paul  declared,  "  I  die  daily."  Good  old  Barzillai 
lived  in  continual  expectation  of  his  dying  day,  and  would  not 
suffer  himself  to  be  in  a  situation  to  divert  his  attention  from  it. 
It  is  true,  good  men  do  not,  and  ought  not,  to  think  of  nothing 
else  but  dying,  or  to  expect  that  every  moment  will  be  their  last. 
But  they  ought  and  do  live  in  the  habitual  expectation  of  death, 
and  realize  that  it  may  come  at  a  day  or  hour  that  they  had  not 
anticipated.  And  this  is  one  thing  necessarily  implied  in  wait- 
ing for  their  appointed  change. 

2.  This  also  implies  an  habitual  contemplation,  as  well  as 
expectation  of  death.  It  is  one  thing  to  expect  death,  and 
another  to  contemplate  upon  it.  When  a  person  is  waiting  for 
any  event,  he  naturally  revolves  it  in  his  mind,  and  contem- 
plates it  in  various  points  of  view.  So  good  men,  who  are 
really  waiting  for  death,  keep  it  much  in  mind,  and  contemplate 
upon  the  antecedents,  concomitants,  and  consequences  of  ex- 
changing worlds.  Like  Paul,  they  die  daily,  and  seriously 
revolve  in  their  minds  whatever  can  be  considered  as  naturally 
connected  with  it.  They  frequently  place  themselves  in  a  dying 
situation,  and  anticipate  as  far  as  possible  what  must  be  their 
views  and  feelings  whenever  they  shall  be  seized  with  a  mortal 
disease,  laid  upon  a  bed  of  pain  and  languishment,  surrounded 
by  their  friends  and  acquaintance,  expecting  every  moment  to 
close  their  eyes  upon  all  things  here  below,  and  go  immedi- 
ately into  the  presence  of  God  and  the  untried  scenes  of  eter- 
nity. While  good  men  are  waiting  for  death,  they  have  time, 
and  a  strong  disposition  to  contemplate,  in  such  a  manner,  upon 
their  appointed  and  expected  change.  They  not  only  place 
themselves  by  the  side  of  the  grave,  but  carry  their  thoughts 
into  eternity,  whither  they  are  going,  and  from  whence  they 
shall  never  return.  They  endeavor  to  make  the  circumstances 
and  consequences  of  death  familiar  to  their  minds,  that  so  when 
it  comes  they  may  meet  it  with  calmness  and  composure. 
They  often  reflect  how  this  world  will  appear,  and  how  eter- 
nity will  appear,  when  they  shall  actually  make  the  transition 
out  of  the  one  into  the  other.  Some  such  serious  and  affect- 
ing contemplations  upon  death  are  always  implied  in  wait- 
ing for  it. 

3.  Good  men's  waiting  for  death  farther  implies  that  they 
view  themselves  prepared  for  their  great  and  last  change.  Men 
never  properly  wait  for  any  event,  unless  they  think  they  are 
prepared  to  meet  it,  in  all  its  consequences.  So  good  men  do 
not  wait  for  death  unless  they  are  inwardly  persuaded  that  they 
are  prepared  to  exchange  this  for  a  better  world.  They  may 
indeed  be  really  prepared  for  the  state  of  the  blessed,  while 
they  fear  they  are  unprepared.     But  while  their  fears  outweigh 


THE     GOOD     WAIT     FOR     DEATH.  423 

their  hopes,  they  do  not  wait  for  death.  There  are  undoubt- 
edly some  good  men  who  are  never  confident  that  they  are 
prepared  for  their  appointed  change,  but  are  all  their  life  time 
subject  to  bondage,  through  fear  of  death.  Such  persons  are 
not  waiting  for,  they  are  dreading,  the  coming  of  their  Lord. 
But  Job  was  not  one  of  such  feeble,  fearing,  doubting  saints. 
He  knew  to  his  own  satisfaction  that  his  Redeemer  lived,  and 
that  he  should  see  him  at  the  latter  day  in  glory.  He  had  loved 
God  so  sincerely,  devoted  himself  to  him  so  entirely,  and  sub- 
mitted to  him  so  unreservedly,  that  he  entertained  no  doubt 
that  he  was  prepared  for  the  inheritance  of  the  saints  in  light. 
Hence  he  habitually  waited  for  the  time  of  his  departure  out 
of  this  world,  and  for  his  entrance  into  the  kingdom  of  heaven. 
Such  a  good  hope  through  grace  is  always  implied  in  waiting 
for  the  day  of  death.  While  David  was  waiting  for  the  day  of 
his  decease,  he  could  appeal  to  God  and  say,  "  As  for  me,  I 
will  behold  thy  face  in  righteousness :  I  shall  be  satisfied  when 
I  awake  in  thy  likeness."  Those  who  habitually  wait  for 
their  appointed  change,  live  in  the  habitual  belief  and  hope 
that  they  are  friends  to  God  and  God  is  a  friend  to  them ;  that 
he  will  never  leave  nor  forsake  them,  but  will  safely  conduct 
them  to  and  through  death,  to  the  kingdom  of  glory.  It  is  only 
in  this  way  that  even  good  men  wait  for  their  appointed  change. 
I  must  add, 

4.  That  their  waiting  for  death  implies  that  they  desire  the  time 
may  come  for  them  to  leave  the  world.  We  wait  for  what  we 
desire,  not  for  what  we  dread ;  and  for  what  we  hope,  not  for 
wdiat  we  fear.  Those  who  fear  and  dread  death,  cannot  be 
said  to  be  waiting  for  it  in  the  sense  of  Job.  He  w7aited  all 
the  days  of  his  appointed  time,  as  the  weary  laborer  waits  for 
the  setting  sun,  or  as  a  man  waits  for  his  coming  friend.  He 
said  of  life,  "  I  loathe  it ;  I  wrould  not  live  ahvay."  He  said, 
"  as  the  servant  earnestly  desireth  the  shadow,  and  as  the  hire- 
ling looketh  for  the  reward  of  his  work,"  so  he  waited  for  the 
close  and  reward  of  life.  Good  old  Simeon  waited  for  his 
appointed  change,  and  his  waiting  carried  in  it  a  desire  for  its 
approach.  He  said  to  God,  "  Now  lettest  thou  thy  servant 
depart  in  peace,  according  to  thy  word."  Paul  said,  "  For  me 
to  live  is  Christ,  and  to  die  is  gain.  I  am  in  a  strait  betwixt 
two,  having  a  desire  to  depart  and  to  be  with  Christ,  which  is 
far  better."  And  he  represented  christians  in  general  as  having 
the  same  desire  to  leave  the  world.  "  We  are  confident,  I  say, 
and  willing  rather  to  be  absent  from  the  body,  and  to  be  present 
with  the  Lord."  Christ  knew  the  time  of  his  departure  out  of 
the  world,  and  really  desired  that  it  might  soon  come,  though 
he  clearly  foresaw  all  the  pains  and  agonies  of  his  cruel  death. 


424  SERMON     XXXIII. 

Just  so  his  true  followers  desire  the  time  of  their  departure  to 
draw  near,  though  they  know  that  death  itself  is  a  natural  evil, 
and  may  be  attended  with  many  painful  and  distressing  cir- 
cumstances. These,  simply  considered,  they  do  not  desire  ; 
but  all  things  considered,  they  are  willing,  and  even  desirous, 
to  leave  the  present  for  a  future  state,  and  patiently  and  joyfully 
wait  for  death. 

It  now  remains  to  show, 

III.  That  they  have  good  reasons  for  thus  waiting  all  the 
days  of  their  appointed  time,  till  their  change  come.  Here  I 
would  observe, 

1.  That  they  have  good  reason  to  wait  for  their  appointed 
change,  because  it  will  put  them  into  a  state  of  perfect  holi- 
ness. While  they  are  passing  through  the  changes  of  this 
world,  they  carry  about  with  them  a  burden  of  sin  and  guilt. 
They  fall  far  short  of  that  constant  exercise  of  holy  love,  joy, 
and  gratitude,  and  submission,  which  the  divine  law  demands, 
and  which,  at  times,  they  ardently  desire  to  feel  and  express. 
Paul  was  ready  to  sink  under  the  remainder  of  his  moral  cor- 
ruptions. He  cried  out,  "  O  wretched  man  that  I  am,  who 
shall  deliver  me  from  the  body  of  this  death ! "  All  who  have 
been  made  the  subjects  of  a  saving  change  from  sin  to  holi- 
ness, love  holiness  and  hate  sin,  and  sincerely  desire  to  be 
delivered  from  the  power  and  dominion  of  it.  They  make  it 
their  business  to  grow  in  grace,  and  become  more  and  more 
conformed  to  the  moral  image  of  God.  They  have,  therefore, 
good  reason  to  wait  for  and  desire  that  great  change,  which 
will  put  a  final  period  to  all  their  moral  imperfection,  and  fix 
them  in  a  state  of  perfect,  uninterrupted,  and  perpetual  holiness. 
They  verily  believe,  that  the  moment  they  pass  through  the 
change  of  death,  they  shall  cease  to  sin,  and  become  perfectly 
holy  as  God  is  holy,  and  shall  continue  in  that  holy  state  for 
ever.  This  faith  and  hope  are  built  upon  the  immutable  promi- 
ses of  God,  which  afford  a  solid  foundation  for  their  joyfully 
waiting  for  the  day  of  their  redemption  from  all  sin. 

2.  Good  men  have  good  reason  to  hope  and  wait  for  their 
appointed  change,  because  it  will  put  them  into  a  state  of  per- 
fect knowledge  as  well  as  holiness.  Here  they  are  extremely 
ignorant,  and  but  babes  in  knowledge.  They  know  but  little 
about  God,  about  Christ,  about  heaven,  and  indeed  but  little 
about  this  world  in  which  they  live.  The  divine  dispensations 
towards  themselves  and  the  rest  of  mankind,  are  involved  in 
impenetrable  clouds  and  darkness.  Job  was  perplexed  with 
darkness.  David  was  perplexed  with  darkness,  and  ready  to 
call  in  question  the  divine  goodness  to  him,  and  to  Israel.  All 
good  men  feel  and  lament  their  spiritual  ignorance,  and  ardently 


THE  GOOD  WAIT  FOR  DEATH.  425 

desire  to  obtain  greater  light  respecting  the  word  and  provi- 
dence of  God,  and  the  future  and  invisible  scenes  of  the  invis- 
ible world.  It  is  called  the  world  of  light,  and  all  who  are 
admitted  into  it  will  be  immediately  and  astonishingly  enlight- 
ened. They  will  receive  more  clear,  perfect,  and  extensive 
knowledge  in  one  day,  than  they  ever  received  through  the 
whole  course  of  life.  Christ  has  assured  them,  that  what  they 
know  not  now,  they  shall  know  hereafter.  And  how  desirable 
must  it  be  to  those  who  have  been  seeking  divine  knowledge 
in  this  world,  to  be  put  into  a  state  of  perfect  light,  where  their 
views  shall  be  enlarged,  their  desires  of  knowledge  gratified, 
and  their  access  to  every  source  of  information  unrestricted. 
They  cannot  anticipate  and  realize  such  a  great  and  desirable 
change,  without  hoping  and  wishing  for  its  arrival.  This  the 
apostle  Paul  and  his  fellow  christians  joyfully  anticipated  and 
realized.  "  We  know  in  part,  and  we  prophesy  in  part.  But 
when  that  which  is  perfect  is  come,  then  that  which  is  in  part 
shall  be  done  away.  When  I  was  a  child,  I  spake  as  a  child, 
I  understood  as  a  child,  I  thought  as  a  child ;  but  when  I  became 
a  man,  I  put  away  childish  things.  For  now  we  see  through 
a  glass  darkly,  but  then  face  to  face ;  now  I  know  in  part, 
but  then  shall  I  know  even  as  also  I  am  known."  Moses  said 
to  God,  "  I  beseech  thee,  show  me  thy  glory."  This  is  the 
sincere  desire  of  every  one  who  has  a  spiritual  discerning  of 
spiritual  things ;  and  especially  of  those  who  are  waiting  for 
admission  into  the  world  of  light.  And  they  have  reason  to 
wait  for  this  happy  event,  since  it  will  immediately  open  to 
their  view  the  brightest  displays  of  the  divine  glory,  and  enable 
them  to  see  God  and  divine  objects  in  a  new  and  most  delight- 
ful manner.  Their  views  will  no  longer  be  limited  and 
obscured  by  their  gross  bodies,  but  every  obstruction  to  the 
clearest  and  fullest  discovery  of  the  divine  perfections  will  be 
removed.  And  for  this  reason  they  desire  to  be  unclothed, 
and  hope  and  wait  for  their  appointed  change. 

3.  They  have  good  reason  to  wait  for  their  appointed  change, 
because  it  will  put  them  into  a  state  of  perfect  and  perpetual 
rest.  This  is  a  world  of  labor  and  toil,  which  no  man  can 
escape,  in  any  situation  or  employment  of  life.  Painful  labor 
is  the  painful  consequence  of  the  first  apostacy  of  mankind. 
They  are  all  doomed  to  bear  the  heat  and  burden  of  the  day. 
Good  men,  who  are  not  slothful  in  business,  but  fervent  in 
spirit,  serving  the  Lord,  have  a  large  portion  of  mental  and 
corporeal  labor.  Even  Christ,  while  he  tabernacled  in  flesh, 
was  faint  and  weary,  and  found  his  bodily  strength  weakened 
and  exhausted.  As  the  laborious  servant,  therefore,  hopes  and 
desires  and  waits  for  the  close  of  the  day,  so  good  men  have 

vol.  in.  54 


426  SERMON     XXXIII. 

reason  to  hope  and  desire  and  wait  for  the  close  of  life,  when 
they  shall  rest  from  their  labors,  and  their  works  shall  follow 
them.  All  their  labors,  and  trials,  and  sorrows  will  prepare 
them,  in  a  peculiar  manner,  to  prize  and  enjoy  eternal  rest. 
Moreover, 

4.  They  have  another  reason  to  hope  and  wait  for  their 
appointed  change,  because  it  will  not  only  free  them  from  all 
evil,  but  put  them  into  the  possession  of  all  good.  Their  holi- 
ness, knowledge  and  rest  will  open  to  them  every  source  of 
enjoyment,  and  allow  them  to  drink  as  freely  as  they  please  of 
the  waters  of  life.  This,  God  has  given  them  ground  to  expect 
after  death,  and  therefore  they  have  reason  to  hope  and  wait 
for  the  day  that  shall  bring  them  to  the  fountain  of  felicity. 
David  lived  in  the  joyful  expectation  of  the  blessedness  he 
should  enjoy  beyond  the  grave.  "  The  Lord  is  the  portion  of 
mine  inheritance,  therefore  my  heart  is  glad,  and  my  glory 
rejoiceth :  my  flesh  also  shall  rest  in  hope.  For  thou  wilt  not 
leave  my  soul  in  hell,  neither  wilt  thou  suffer  thine  holy  one  to 
see  corruption.  Thou  wilt  show  me  the  path  of  life :  in  thy 
presence  is  fulness  of  joy,  at  thy  right  hand  are  pleasures 
for  evermore."  Such  plain  and  weighty  reasons  and  motives 
have  good  men  for  hoping  and  waiting  for  their  appointed 
change,  which  shall  release  them  from  all  the  evils  and  burdens 
of  life,  and  put  them  into  the  possession  of  all  the  good  they 
can  possibly  desire  and  enjoy. 

IMPROVEMENT. 

1.  If  good  men  have  so  many  good  reasons  as  we  have 
seen,  to  hope  and  wait  for  their  appointed  change,  then  it 
must  argue  great  imperfection  in  christians  at  this  day,  not  to 
hope  and  wait  for  the  day  of  their  decease.  If  we  may  judge 
by  appearance,  there  is  ground  to  fear  that  some  real  subjects 
of  grace  do  not  live  in  a  waiting  posture  for  the  day  of  their 
departure  out  of  time  into  eternity.  Christians  have  greater 
reasons  and  motives  than  Job,  or  any  of  the  saints  of  old  had, 
to  wait  for  their  appointed  change.  They  lived  under  a  dark 
and  obscure  dispensation,  which  discovered  but  little  of  the 
scenes  beyond  the  grave ;  but  christians  live  under  a  brighter 
dispensation,  which  has  brought  life  and  immortality  to  light, 
and  more  clearly  and  fully  disclosed  the  glory  and  blessedness 
of  the  heavenly  world.  It  must  argue  something  extremely 
wrong  in  the  hearts  of  those  who  live  under  the  clear  and 
glorious  light  of  the  gospel,  not  to  live  in  the  habit  of  waiting 
and  hoping  for  the  coming  of  their  Lord,  to  receive  them  to 
himself,  that  where  he  is,  they  may  be  also.     It  argues  a  want 


THE     GOOD     WAIT     FOR     DEATH.  427 

of  faith  in  the  great  and  precious  promises  of  God.  It  argues 
an  undue  attachment  to  the  world  and  the  things  of  the  world. 
It  argues  the  inconstancy  and  deficiency  of  supreme  love  to 
God.  These  unholy  affections  must  be  extremely  strong  to 
counteract  the  great  and  good  reasons  which  christians  have, 
to  hope  and  wait  for  their  appointed  change,  which  will  put 
them  into  the  immediate  possession  of  their  heavenly  inheri- 
tance. It  is  not  so  strange  nor  so  criminal  for  the  men  of  the 
world  to  love  the  world  and  pursue  the  world,  as  for  those 
whom  God  has  chosen  out  of  the  world,  and  set  apart  for 
himself,  and  entitled  to  all  the  blessings  of  his  kingdom,  to  live 
unmindful  of  it,  unthankful  for  it,  and  unwilling  to  take  pos- 
session of  it.  It  is  extremely  unbecoming  and  criminal  for  real 
christians  to  set  their  affections  on  things  below,  and  not  on 
things  above,  where  Christ  sitteth  on  the  right  hand  of  God, 
where  the  spirits  of  just  men  are  made  perfect,  and  where  all 
good  is  for  ever  to  be  enjoyed.  But  do  saints  at  this  day 
appear  so  heavenly  minded,  as  saints  of  old  ?  Do  they  appear 
generally  to  be  desiring  and  waiting  for  permission  to  retire 
from  the  stage  of  life  ?  Do  they  not  generally  manifest  a  too 
strong  attachment  to  the  present  life,  and  too  little  desire  for  the 
life  to  come  ?  Can  they  reconcile  such  feelings  and  conduct 
with  the  profession  they  have  made,  with  the  obligations  they 
are  under,  and  with  the  reasons  they  have  to  die  daily,  and  to 
live  in  the  lively  hope  of  the  holiness  and  happiness  which  they 
expect  to  enjoy  beyond  the  grave  ?  It  highly  becomes  them 
and  concerns  them,  to  walk  worthy  of  their  high  calling,  and 
of  the  glorious  prospects  opened  before  them  in  the  gospel. 

2.  If  good  men  have  such  good  reasons  to  hope  and  wait 
for  their  appointed  change,  then  it  is  of  great  importance  to 
make  their  calling  and  election  sure,  because  without  this,  they 
cannot  properly  wait  for  the  day  of  death.  The  scripture  every 
where  teaches  the  doctrine  of  saints'  assurance  as  well  as  per- 
severance. The  Old  Testament  saints  speak  the  language  of 
assurance,  and  never  manifest  any  doubts  of  their  good  estate. 
Job  expressly  declared,  "  I  know  that  my  Redeemer  liveth." 
The  worthies  mentioned  in  the  eleventh  of  Hebrews,  verbally 
and  practically  declared  their  undoubting  assurance  of  a  future 
and  blessed  immortality  in  the  presence  and  favor  of  God. 
And  the  apostle  Paul  maintained  the  hope  and  assurance  of 
eternal  life  to  his  dying  day,  which  gave  him  joy  and  triumph 
in  the  nearest  view  of  eternity.  "  I  am  now  ready  to  be  offer- 
ed," says  he,  "  and  the  time  of  my  departure  is  at  hand.  I 
have  fought  a  good  fight,  I  have  finished  my  course,  I  have 
kept  the  faith.  Henceforth  there  is  laid  up  for  me  a  crown  of 
righteousness,  which  the  Lord  the  righteous  judge  shall  give 


428  SERMON     XXXIII. 

me  at  that  day  :  and  not  to  me  only,  but  unto  all  them  also  that 
love  his  appearing."  The  apostle  Peter  likewise  represents 
christians  in  general  as  obtaining  and  maintaining  assurance 
of  their  good  estate,  and,  for  the  same  purpose,  of  enjoying  a 
peaceful  and  happy  transition  out  of  this  world,  into  the  king- 
dom of  glory.  "  Grace  and  peace  be  multiplied  unto  you, 
through  the  knowledge  of  God,  and  of  Jesus  Christ  our  Lord, 
according  as  his  divine  power  hath  given  unto  us  all  things 
that  pertain  unto  life  and  godliness,  through  the  knowledge  of 
him  that  hath  called  us  to  glory  and  virtue :  whereby  are  given 
unto  us  exceeding  great  and  precious  promises ;  that  by  these 
ye  might  be  partakers  of  the  divine  nature.  And  besides  this, 
giving  all  diligence,  add  to  your  faith  virtue,  and  to  virtue 
knowledge,  and  to  knowledge  temperance,  and  to  temperance 
patience,  and  to  patience  godliness,  and  to  godliness  brotherly 
kindness,  and  to  brotherly  kindness  charity.  For  if  these  things 
be  in  you,  and  abound,  they  make  you  that  ye  shall  neither  be 
barren  nor  unfruitful  in  the  knowledge  of  our  Lord  Jesus 
Christ.  Wherefore  the  rather,  brethren,  give  diligence  to 
make  your  calling  and  election  sure.  For  so  an  entrance 
shall  be  ministered  unto  you  abundantly,  into  the  everlasting 
kingdom  of  our  Lord  and  Saviour  Jesus  Christ."  Here  the 
apostle  not  only  exhorts  christians  to  give  diligence  to  make 
their  calling  and  election  sure,  but  to  persevere  in  the  exercise 
of  those  gracious  affections  which  will  afford  assurance,  and 
secure  a  joyful  entrance  into  the  kingdom  of  heaven.  Since 
assurance  is  attainable  in  the  way  the  apostle  points  out,  it  is 
of  importance  that  christians  should  attain  it,  to  prepare  them- 
selves for  living  as  well  as  for  dying.  For  so  long  as  they  live 
in  doubts  and  fears  respecting  their  spiritual  state,  they  cannot 
comfortably  wait  for  their  appointed  change.  They  must  be 
continually  subject  to  bondage  through  fear  of  death ;  and 
dread,  rather  than  wait  for  that  event  which  they  ought,  for 
their  own  peace,  and  the  honor  of  religion,  to  meet  with  joy 
and  hope. 

3.  If  good  men,  for  good  reasons,  do  wait  in  the  manner 
that  has  been  described,  for  the  day  of  their  decease,  then  they 
derive  a  happiness  from  their  religion,  to  which  sinners  are 
strangers.  Here  is  a  dividing  line  which  sinners  cannot  pass 
over.  They  can  pass  over  many  other  things  in  the  conduct 
and  character  of  christians,  and  stand  side  by  side  with  them, 
with  great  confidence  and  self-approbation.  If  christians  are 
industrious  and  laborious  in  their  callings,  so  are  they.  If 
christians  are  honest  in  their  dealings,  so  are  they.  If 
christians  are  faithful  to  their  trusts,  so  are  they.  If  christians 
are  beneficent  to  others,  so  are  they.  If  christians  avoid  pro- 
faneness,  levity,  and  every  appearance  of  external  evil,  so  do 


THE     GOOD     WAIT     FOR     DEATH.  429 

they.  If  christians  maintain  family  prayer,  attend  public  wor- 
ship, and  hear  the  word  of  God  with  seriousness  and  attention, 
so  do  they.  But  if  christians  do  really  desire  and  wait  for 
their  appointed  change,  here  they  fail,  and  shrink  from  the 
comparison.  They  are  conscious  to  themselves,  that  they  have 
not  lived  in  the  habitual  expectation  of  death ;  that  they  have 
not  lived  in  the  habitual  contemplation  of  it,  but  have  endeav- 
ored to. banish  it  from  their  minds  ;  and  that  they  never  have 
desired  to  be  absent  from  the  body  and  present  with  the  Lord, 
in  order  to  enjoy  that  holiness,  that  knowledge,  and  that  rest 
which  remaineth  for  the  people  of  God.  In  a  word,  they  are 
conscious  to  themselves,  that  they  never  have  been  willing  to 
leave  this  world,  and  go  to  any  other.  Here  they  are  constrain- 
ed to  acknowledge  the  reality  and  importance  of  vital  piety, 
which  prepares  men  to  live  comfortably,  die  victoriously,  and 
enjoy  everlasting  blessedness  in  the  world  to  come.  Here  they 
are  constrained  to  feel,  if  not  to  say,  "  The  righteous  are  the  ex- 
cellent of  the  earth."  Here  they  feel  their  inferiority,  and  are 
conscious,  notwithstanding  all  their  worldly  attainments  and 
enjoyments,  that  they  are  wretched,  and  miserable,  and  poor, 
and  blind,  and  naked.  They  are  totally  destitute  of  and  stran- 
gers to  that  permanent  source  of  happiness  which  those  enjoy 
who  live  by  faith  in  the  great  and  precious  promises  of  God. 
Their  path  is  growing  darker  and  darker,  while  the  path  of 
the  just  is  shining  brighter  and  brighter  unto  the  perfect  day. 
"  There  is  no  peace,  saith  my  God,  to  the  wicked,"  either  in 
life,  or  in  death ;  "  for  the  ungodly  shall  not  stand  in  the  judg- 
ment, nor  sinners  in  the  congregation  of  the  righteous.  For 
the  Lord  knoweth  the  way  of  the  righteous :  but  the  way  of 
the  ungodly  shall  perish." 

4.  If  good  men  have  good  reasons  to  hope  and  wait  for  their 
appointed  change,  then,  if  they  do  not  properly  and  habitually 
wait  and  hope  for  it,  they  have  reason  to  expect  that  they  shall 
die  in  darkness  and  distress.  It  may  be  one  of  the  criminal 
imperfections  of  real  christians  to  be  so  much  attached  to  the 
world,  and  so  much  absorbed  in  its  cares  and  concerns,  as  to 
forget  that  the  grave  is  their  house,  and  that  they  are  constantly 
and  rapidly  hastening  to  their  long  home.  Many,  like  Mar- 
tha, are  careful  and  troubled  about  many  things  which  are 
unworthy  of  their  supreme  regard,  and  inattentive  to  the  one 
thing  needful.  Though  they  believe  that  they  shall  die,  yet 
they  do  not  set  their  hearts  nor  their  houses  in  order,  in  a  prac- 
tical preparation  for  their  dying  hour.  As  their  forgetfulness 
of  death,  judgment  and  eternity  is  highly  displeasing  to  God, 
so  he  may  justly  leave  and  forsake  them,  when  their  appointed 
change  comes.     And  there  is  reason  to  think  that  God  often 


430  SERMON     XXXIII. 

does  deny  his  gracious  presence  and  the  light  of  his  counte- 
nance to  those  christians  who  have  lived  too  unmindful  and 
unprepared  for  their  great  and  last  change.  It  is  a  just  remark, 
founded  upon  general  observation,  that  good  men  as  well  as 
bad  commonly  die  very  much  as  they  lived.  If  they  have 
lived  in  stupidity,  they  die  in  stupidity.  If  they  have  lived  in 
darkness,  they  die  in  darkness.  If  they  have  lived  in  hope, 
they  die  in  hope.  If  they  have  waited  for  death,  they  die  in 
peace  and  joy.  If  real  christians,  therefore,  neglect  to  keep 
their  hearts  with  all  diligence,  and  to  consider  seriously  and 
habitually  their  latter  end,  they  may  expect  to  meet  the  king  of 
terrors  with  dismay,  and  have  their  sun  go  down  in  a  cloud. 

5.  If  good  men  alone  have  good  reasons  to  hope  and  wait 
for  death,  then  it  concerns  one  person  as  well  as  another  to 
become  good.  It  is  appointed  to  all  men  once  to  die,  and 
there  is  no  discharge  in  that  war.  All  must  sooner  or  later 
leave  this  world  and  go  into  another,  where  their  state  will  be 
irreversibly  fixed  during  the  interminable  ages  of  eternity  ;  and 
nothing  can  prepare  them  for  their  future  and  final  condition, 
but  repentance  towards  God,  and  faith  in  the  Lord  Jesus 
Christ.  It  will  be  as  fatal  to  the  rich  as  to  the  poor,  to  the  high 
as  to  the  low,  to  live  and  die  in  impenitence  and  unbelief. 
Every  person  has  every  thing  to  gain  by  godliness,  and  every 
thing  to  lose  by  ungodliness.  Godliness  is  profitable  to  all 
things,  having  the  promise  of  the  life  that  now  is,  and  of  that 
which  is  to  come.  But  ungodliness  exposes  every  one  to  tem- 
poral and  eternal  ruin.  What  then  shall  it  profit  a  man  if  he 
should  gain  the  whole  world,  and  lose  his  own  soul  ?  or  what 
shall  a  man  give  in  exchange  for  his  soul  ?  Hear  divine  wis- 
dom describe  the  folly,  the  guilt  and  despair  of  the  ungodly  in 
their  dying  moments :  "  Because  I  have  called,  and  ye  refused ; 
I  have  stretched  out  my  hand,  and  no  man  regarded  :  but  ye 
have  set  at  nought  all  my  counsel,  and  would  none  of  my 
reproof;  I  also  will  laugh  at  your  calamity  ;  I  will  mock  when 
your  fear  cometh.  When  your  fear  cometh  as  desolation,  and 
your  destruction  as  a  whirlwind  ;  when  distress  and  anguish 
cometh  upon  you  ;  then  shall  they  call  upon  me,  but  I  will 
not  answer  ;  they  shall  seek  me  early,  but  they  shall  not  find 
me." 

6.  If  good  men  have  good  reasons  to  hope  and  wait  for 
death,  then  they  are  prepared  to  bury  themselves,  or  their  chris- 
tian friends.  They  are  prepared  to  go  first  or  to  follow  after. 
If  their  lives  are  preserved,  they  are  prepared  to  wait  their  ap- 
pointed time,  and  then  go  to  their  pious  friends  in  the  world  of 
glory.  And  the  thought  of  their  soon  meeting  them  in  that 
blessed  state,  serves  to  reconcile  them  to  their  short  separation. 


THE     GOOD     WAIT     FOR     DEATH.  431 

May  not  the  aged  and  lately  bereaved  widow  derive  consolation 
from  the  hope  and  expectation  of  soon  following  her  dear  de- 
parted husband?  It  certainly  becomes  her  to  wait  patiently 
and  submissively  for  her  own  appointed  time,  which  cannot  be 
far  distant.  The  death  of  good  men  is  certainly  a  source  of 
sorrow,  whether  they  are  called  away  in  an  earlier  or  later 
period  of  life  ;  and  their  departure  out  of  the  world  is  a  loss  to 
the  world.  The  death  of  Capt.  Dean,  though  in  a  very  ad- 
vanced age,  is  a  loss  to  others  as  well  as  to  his  friends.  He 
early  made  a  public  profession  of  religion,  and  externally  per- 
formed the  various  duties  of  it  in  his  family,  and  in  the  house 
of  God,  where  he  uniformly  appeared  an  attentive,  serious  and 
intelligent  hearer  of  the  gospel,  which  we  have  reason  to  think 
had  a  happy  influence  to  form  him  for  usefulness  in  his  day 
and  generation.  He  filled  every  relation  and  station  of  life 
with  dignity,  and  secured  the  esteem  and  respect  of  every  so- 
ciety in  which  he  resided,  and  of  every  circle  in  which  he 
moved.  He  was  a  warm,  staunch  and  bold  friend  to  his  coun- 
try in  the  most  trying  times.  He  professed  and  maintained 
sound  principles  in  religion,  morality  and  government.  He 
was,  in  a  word,  a  very  useful  and  respectable  citizen,  whose 
decease,  even  in  the  latest  stage  of  life,  his  friends  and  ac- 
quaintance have  reason  to  lament ;  for  he  sustained  the  infir- 
mities of  age  and  the  reverses  of  fortune  with  uncommon  vigor, 
activity,  fortitude  and  magnanimity.  But  they  ought  not  to 
mourn  as  those  who  have  no  hope.  It  must  be  a  consolation 
to  all  his  pious  friends,  who  are  waiting  and  hoping  for  their 
appointed  time  to  follow  him  where  they  hope  he  has  found 
eternal  rest.  Nor  can  it  be  long  before  all  his  brothers  and 
sisters,  relatives  and  friends  must  follow  him  into  eternity. 
His  death  loudly  admonishes  them  to  stand  in  the  happy  pos- 
ture of  waiting  for  the  coming  of  their  Lord.  And  what  it 
says  to  one,  it  says  to  all :  "  Be  ye  also  ready." 


SERMON  XXXIV. 


THE  LIVING  GO  TO  THE  DEAD. 

APRIL,  1821. 


I  SHAiL  go  to  him,  but  lie  shall  not  return  to  me.  —  2  Samuel,  sii.  23. 

While  David's  child  was  sick,  he  put  on  sackcloth,  lay  in 
the  dust,  fasted,  and  besought  the  Lord  to  spare  his  life.  But 
as  soon  as  he  perceived  the  child  was  dead,  he  arose  from  the 
earth,  and  washed  and  anointed  himself,  and  changed  his 
apparel,  and  came  into  the  house  of  the  Lord,  and  worshipped : 
then  he  came  to  his  own  house ;  and  when  he  required,  they 
set  bread  before  him,  and  he  did  eat.  This  sudden  change  in 
his  appearance  and  conduct  was  surprising  to  his  servants,  who 
expected  that  the  death  of  his  child  would  increase  rather 
than  abate  the  anguish  of  his  heart.  They  accordingly  said 
unto  him,  "  What  thing  is  this  that  thou  hast  done?  thou  didst 
fast  and  weep  for  the  child  while  it  was  alive ;  but  when  the 
child  was  dead  thou  didst  arise  and  eat  bread.  And  he  said, 
while  the  child  was  yet  alive  I  fasted  and  wept ;  for  I  said, 
who  can  tell  whether  God  will  be  gracious  to  me,  that  the 
child  may  live  ?  But  now  he  is  dead,  wherefore  should  I  fast  ? 
can  I  bring  him  back  again  ?  I  shall  go  to  him,  but  he  shall 
not  return  to  me."  Such  a  reflection  as  this  ought  to  strike 
the  minds  of  the  living,  whenever  they  see  any  of  their  rela- 
tives, friends  or  acquaintance  called  out  of  this  into  another 
world.  We  are  much  more  apt  to  realize  that  our  departed 
friends  will  not  return  to  this  world,  than  that  we  shall  follow 
them  into  another.  The  truth,  therefore,  which  lies  upon  the 
very  face  of  the  text,  deserves  a  very  serious  consideration : 

That  the  dead  will  not  return  to  the  living,  but  the  living 
will  go  to  the  dead. 


THE     LIVING     GO     TO     THE     DEAD.  433 

The  subject  naturally  divides  itself  into  two  branches,  which 
I  shall  distinctly  consider. 

I.  Let  us  consider,  that  the  dead  will  not  return  to  the 
living. 

We  know  there  is  often  a  strong  desire  in  the  living,  that 
the  dead  might  return  to  them  in  this  world.  They  want  to 
see  them  and  converse  with  them  about  both  temporal  and 
eternal  things.  This  is  more  frequently  the  case  when  they 
have  lost  their  friends  at  a  distance,  and  had  no  opportunity  of 
making  or  receiving  communications  of  serious  and  weighty 
importance.  And  there  is  another  more  common  motive  for 
desiring  the  deceased  to  return,  which  is,  to  know  their  final 
condition.  Many  who  would  not  wish  to  go  into  the  eternal 
world  to  see  their  departed  friends,  would  yet  be  highly  grati- 
fied to  see  them  once  more  in  this  life.  And  it  is  very  proba- 
ble, on  the  other  hand,  that  many  or  all  the  deceased  would  be 
very  glad  to  return  to  the  living,  either  to  say  or  do  something, 
that  they  did  not  or  could  not  say  or  do  before  they  left  the 
world.  But  such  mutual  desires  of  the  living  and  of  the  dead 
to  meet  again  in  this  world,  will  not  be  indulged,  because  the 
dead  will  not  be  allowed  to  revisit  the  earth,  where  they  finished 
their  course,  and  performed  the  last  act  on  the  stage  of  life. 
"  As  the  cloud  is  consumed,  and  vanisheth  away :  so  he  that 
goeth  down  to  the  grave  shall  come  up  no  more.  He  shall 
return  no  more  to  his  house,  neither  shall  his  place  know  him 
any  more."  God  has  placed  a  barrier  between  this  and  the 
other  world ;  but  what  that  barrier  is  we  know  not :  we  only 
know  that  it  is  completely  sufficient  to  prevent  all  intercourse 
between  the  living  and  the  dead.  The  living  have  sometimes 
requested  the  dead,  before  they  left  the  world,  to  break  over 
this  barrier  and  appear  to  them  again ;  and  they  have  engaged 
to  do  it  if  it  should  be  in  their  power.  But  there  has  been  no 
well  authenticated  instance  of  the  dead  returning  from  the 
world  of  spirits.  In  this  case,  as  well  as  in  many  others,  God 
confirms  by  his  providence  what  he  has  declared  in  his  word. 
He  says  the  dead  shall  not  return,  and  he  does  not  allow  them 
to  return.  It  is  true,  in  several  instances  he  has  raised  the 
dead  miraculously,  to  answer  some  important  purpose.  But 
such  instances  serve  to  confirm  the  general  truth,  that  the  dead 
shall  not  return  to  this  world  again.  Why  God  will  not  suffer 
the  dead  to  return,  we  can  only  conjecture.  It  may  be,  as  the 
apostle  Paul  suggests,  because  neither  the  happy  nor  the  mis- 
erable can  communicate  to  the  living  what  they  have  seen  or 
known  among  the  dead ;  or  it  may  be  because,  as  Christ  inti- 
mates, that  no  communications  that  either  the  happy  or  the 
miserable  could  make,  would  be  of  any  real  service  to  convince 

vol.  m.  55 


434  SERMON      XXXIV. 

the  living.  It  is  certain,  however,  that  for  wise  and  good  rea- 
sons God  has  absolutely  determined  that  the  dead  shall  not 
return  to  this  world  after  their  spirits  are  absent  from  their 
bodies.  They  have  gone  to  their  long  home,  where  they  must 
abide  for  ever ;  and  where  the  living  can  never  see  them  with- 
out going  to  them.     And  this, 

II.  They  must  all  sooner  or  later  do. 

Immediately  after  the  apostacy  of  Adam,  God  told  him, 
and  through  him  every  one  of  his  posterity,  "  Dust  thou  art, 
and  unto  dust  shalt  thou  return."  This  sentence  of  mortality 
assures  all  the  living  that  they  must  go  to  the  dead.  The  inspired 
writers  sensibly  realized  and  repeatedly  taught  this  solemn 
truth.  Joshua  says,  "  This  day  I  am  going  the  way  of  all  the 
earth ; "  that  is,  I  am  going  where  all  mankind  have  gone  and 
are  going.  David  expresses  the  thought  in  the  same  language. 
"  I  go  the  way  of  all  the  earth."  Job  says,  "  Man  that  is  born 
of  a  woman  is  of  few  days,  and  full  of  trouble.  He  cometh 
forth  like  a  flower,  and  is  cut  down ;  he  fleeth  also  as  a  shadow, 
and  continueth  not.  His  days  are  determined,  the  number  of 
his  months  is  with  thee,  thou  hast  appointed  his  bounds  that 
he  cannot  pass."  As  for  himself  he  says  to  God,  "  I  know  that 
thou  wilt  bring  me  to  death,  and  to  the  house  appointed  for  all 
living."  And  speaking  of  one  that  was  dead,  he  says,  "  The 
clods  of  the  valley  shall  be  sweet  unto  him,  and  every  one  shall 
draw  after  him,  as  there  are  innumerable  before  him."  David 
says,  "  Hear  this,  all  ye  people  ;  give  ear,  all  ye  inhabitants  of 
the  world :  both  low  and  high,  rich  and  poor  together.  They 
that  trust  in  their  wealth,  and  boast  themselves  in  the  multitude 
of  their  riches ;  none  of  them  can  by  any  means  redeem  his 
brother,  nor  give  to  God  a  ransom  for  him :  < —  that  he  should 
still  live  for  ever,  and  not  see  corruption."  And  it  is  said, 
"  There  is  no  man  that  hath  power  over  the  spirit  to  retain  the 
spirit ;  neither  hath  he  power  in  the  day  of  death  :  and  there  is  no 
discharge  in  that  war."  It  does  not  depend  upon  the  choice  of 
the  living  whether  they  shall  die  and  go  to  the  dead.  They  are 
under  a  natural  necessity  of  dying,  either  by  disease,  accident, 
violence,  or  the  infirmities  of  old  age,  which  none  can  escape 
who  escape  all  other  causes  of  death.  And  when  the  dust  re- 
turns to  the  dust,  the  spirit  must  go  to  God  who  gave  it.  All 
the  art  of  man  can  do  no  more  than  to  retard  the  stroke  of  death, 
it  cannot  prevent  its  fatal  effect.  This  has  been  demonstrated  by 
the  experience  of  nearly  six  thousand  years.  During  such  a 
long  period  of  time,  every  mineral,  vegetable,  and  animal  sub- 
stance has  been  explored  to  discover  means  of  preserving  and 
prolonging  life ;  and  yet  human  life  has  been  gradually  short- 
ening from  age  to  age.     The  word  and  providence  of  God  have, 


THE     LIVING     GO     TO     THE     DEAD.  435 

therefore,  put  it  beyond  the  possibility  of  doubt,  that  death 
must  come,  and  all  the  living  must  go  to  the  dead.  But  here 
a  very  serious  question  arises,  which  deserves  a  serious  atten- 
tion :  What  is  it  for  the  living  to  go  to  the  dead  ? 

Though  we  cannot  say  any  thing  upon  this  question  to  gratify 
curiosity ;  yet  we  may  say  some  things  which  we  all  ought  to 
know  and  realize.     Here  then  it  may  be  observed, 

1.  That  for  the  living  to  go  to  the  dead  implies  their  passing 
through  the  change  of  death.  This  is  undoubtedly  in  all  cases 
a  very  great  change,  and  cannot  be  known  any  otherwise  than 
by  actual  experience.  I  know  it  is  supposed  that  some  have 
suffered  all  the  anguish  or  distress  of  dying,  without  being 
dead.  They  refer  to  instances  of  those  who  have  been  recov- 
ered from  long  fainting,  swooning,  and  merely  apparent  drown- 
ing. Though  persons  who  have  lain  long  in  a  fit,  or  swoon, 
or  trance,  or  in  a  state  of  drowning,  may  remember  and  relate 
their  peculiar  views  and  sensations  in  such  circumstances,  yet 
neither  they  nor  others  can  certainly  determine  that  they  really 
experienced  all  the  pain  or  pleasure  of  dying.  The  pleasure  I 
say,  because  it  is  more  than  possible  for  God  to  give  some  an 
easy  and  pleasant  passage  out  of  time  into  eternity.  But  so 
far  as  our  observation  extends,  it  appears  that  death  is  generally 
extremely  painful.  Hence  the  "  agonies  of  death"  has  become 
a  familiar  expression  to  denote  the  exquisite  pains  of  dying. 
And  it  is  principally  on  account  of  what  is  supposed  to  be  en- 
dured in  death,  that  it  is  called  and  feared  as  the  king  of  terrors. 
The  pains  of  death  are  usually  correspondent  to  the  causes 
which  produce  it.  Those,  whose  natures  are  exhausted  by  old 
age,  often  seem  to  die  in  more  ease  than  many  others.  Those 
who  die  with  a  lingering  disorder  seem  to  die  in  nearly  the 
same  manner.  Those  who  die  in  their  early  days,  by  acute 
diseases,  often  experience  greater  distress  in  dying.  And  those 
who  fall  by  casualty,  or  violence,  generally  suffer  the  keenest 
agonies  of  death.  But  though  the  living  may  be  most  af- 
fected by  the  apparent  distress  of  the  dying,  yet  they  them- 
selves may  endure  much  more  than  they  appear  to  endure. 
So  that  none  can  know  what  it  is  to  pass  through  the  great  change 
of  death,  until  they  are  actually  called  to  endure  it.  And  this 
all  the  living  must  experience,  in  order  to  go  to  the  dead. 
Death  is  the  only  door  through  which  the  living  can  go  to  de- 
parted spirits.  By  whatever  means  they  are  brought  to  their 
dying  hour,  it  will  be  a  serious  and  solemn  scene  to  pass 
through  the  dark  entry  which  leads  out  of  time  into  eternity. 

2.  For  the  living  to  go  to  the  dead,  implies  their  committing 
their  bodies  to  the  dust  from  which  they  were  taken.  Whether 
their  bodies  are  emaciated  or  full  of  vigor  and  activity  when 


436 


SERMON      XXXIV 


they  leave  them,  they  must  see  corruption,  which  is  the  natural 
and  unavoidable  effect  of  death.  As  soon  as  the  soul  departs 
from  the  body,  the  body  tends  to  dissolution,  and  must  be  con- 
sumed, whether  it  be  laid  in  a  costly  tomb,  or  be  deposited  in 
a  common  grave,  or  thrown  into  the  ocean,  or  lie  neglected 
and  unburied  on  the  surface  of  the  earth,  The  ancient 
heathens  were  very  solicitous  about  the  body  after  death.  They 
had  a  strange  notion  that  departed  spirits  could  have  no  rest  so 
long  as  their  bodies  lay  unburied.  Though  this  be  a  ground- 
less and  absurd  opinion,  yet  it  must  be  a  serious  consideration 
to  the  living,  that  they  must  go  to  the  dead  through  the  grave, 
that  dark  and  silent  and  dreary  mansion,  appointed  for  all  men. 
If  it  be  something  solemn  and  revolting  to  go  into  a  tomb, 
or  a  grave-yard,  or  a  field  where  thousands  have  been  slain 
and  left  their  bones  to  whiten  in  the  sun,  how  much  more 
solemn  and  striking  must  be  the  thought  of  actually  lying  in 
the  grave  and  mouldering  into  dust,  as  the  dead  have  done  for 
thousands  of  years  past.  How  many  human  bodies  have  been 
devoured  by  monsters  in  the  sea!  how  many  have  been 
devoured  by  beasts  of  the  desert !  and  how  many  have  grad- 
ually mouldered  to  dust  and  mixed  with  their  mother  earth ! 
No  mark  or  vestige  can  be  found  on  the  earth,  of  Adam  and 
Eve,  and  of  their  numerous  posterity  for  four  or  five  thousand 
years  past ;  and  were  it  not  for  sacred  and  profane  history,  we 
could  not  have  known  that  they  ever  existed  in  this  world. 
And  all  the  living  are  now  constantly  following  those  departed 
inhabitants  of  the  earth  into  the  land  of  silence  and  oblivion. 
When  the  living  go  to  the  dead,  they  go  to  the  grave,  which 
will  cover  them  in  darkness,  and  blot  out  their  names  from 
under  heaven.  They  will  soon  become  unknown  and  for- 
gotten, by  those  who  come  after  them.  Who  can  tell  where 
Abraham,  Isaac  and  Jacob  lie  ?  Who  can  tell  where  Moses 
and  Aaron  lie  ?  Who  can  tell  where  the  kings  of  Judah  and 
Israel  lie  ?  Or  who  can  tell  where  the  prophets  and  apostles 
lie  ?  They  are  all  gone  to  the  dead  through  the  grave,  where 
all  the  living  must  follow  them.  "  One  generation  passeth 
away,  and  another  generation  cometh."  All  who  are  now  liv- 
ing will  soon  be  gathered  to  their  fathers,  and  mingle  with  the 
great  congregation  of  the  dead,  "alike  unknowing  and  un- 
known." 

3.  For  the  living  to  go  to  the  dead  implies,  that  they  must 
follow  them  not  only  into  the  grave,  but  into  eternity.  The 
Bible  gives  abundant  evidence  of  the  existence  and  activity  of 
the  soul  after  it  leaves  the  body.  Our  Saviour  spoke  of  Abra- 
ham, Isaac  and  Jacob,  as  still  living.  Moses  and  Elias  ap- 
peared with  Christ  on  the  mount  of  transfiguration.     We  read 


THK     LIVING     GO     TO     THE     DEAD.  437 

of  the  spirits  of  just  men  made  perfect.  We  are  exhorted  to 
follow  those  who  through  faith  and  patience  inherit  the  prom- 
ises. Stephen  committed  his  departing  spirit  into  the  hands 
of  the  Lord  Jesus  Christ.  Christ  promised  the  penitent  male- 
factor that  he  should  that  day  be  with  him  in  paradise.  And 
Paul  desired  that  he  might  die,  in  order  to  be  the  sooner  with 
Christ.  Nor  is  it  less  evident  that  the  souls  of  the  wicked 
exist  after  death  and  go  into  eternity.  We  have,  therefore,  just 
ground  to  conclude  that  all  who  have  already  died  are  gone 
into  eternity,  where  they  are  in  full  exercise  of  all  their  rational 
powers  and  faculties.  It  clearly  appears  then,  that  when  the 
living  go  to  the  dead,  they  go  into  the  world  of  spirits,  where 
the  immense  number  of  the  human  race  that  have  lived  and 
died,  from  the  beginning  of  the  world  to  this  day,  are  now 
collected  together  in  their  appropriate  mansions.  How  many 
of  the  living  would  rather  never  see  the  dead,  than  go  where 
they  are  now  to  be  seen  ?  But  they  must  all  go,  whether  wil- 
ling or  unwilling,  and  see  a  world  of  spirits,  which  is  unspeak- 
ably different  from  this.  What  an  amazing  impression  must 
the  world  of  spirits  make  upon  all,  when  they  enter  into  that 
untried  and  before  unknown  state  !  This  is  a  serious  part  of 
dying,  and  far  more  interesting  than  merely  committing  the 
body  to  the  dust.  All  that  we  see  of  death,  this  side  of  eter- 
nity, looks  like  sleep  and  rest ;  but  those  who  die,  see  something 
infinitely  more  solemn  and  interesting.  They  actually  go  to 
the  dead,  and  see  them  in  their  new  and  deeply  affecting  situ- 
ation. It  is  sometimes  very  striking  to  see  how  much  a  person 
we  were  once  acquainted  with,  is  altered  by  age,  or  by  sickness, 
or  by  adversity,  or  even  by  prosperity ;  but  the  alteration  in  the 
views,  and  feelings,  and  appearance  in  departed  spirits,  is 
undoubtedly  far  greater  than  any  alteration  they  ever  under- 
went in  this  life.  It  is  impossible  to  form  a  conception  of 
departed  spirits  until  we  go  to  them,  and  see  them  in  their  eter- 
nal state.  To  go  from  one  material  world  to  another,  where 
all  the  inhabitants  are  clothed  in  the  same  material  bodies  that 
we  are,  would  be  a  very  novel  and  surprising  transition ;  but 
to  go  from  a  material  to  a  spiritual  world,  where  all  the  inhab- 
itants are  immaterial  spirits,  must  be  far  more  astonishing  and 
affecting.  And  this  great  transition  all  the  living  must  make, 
when  they  go  to  the  dead.     Besides, 

4.  The  living  must  go  to  the  dead,  not  merely  to  see  where 
they  are  and  what  they  are,  but  to  dwell  with  them  for  ever. 
Many,  perhaps,  would  be  really  pleased  to  have  a  vision  of  the 
invisible  world,  as  Isaiah,  Paul  and  John  had,  and  to  be  per- 
mitted to  survey  the  scenes,  and  objects,  and  inhabitants,  of  a 
happy  and  miserable  eternity,  if  they  might  be  permitted  to 


438  SERMON      XXXIV. 

return,  as  they  were.  But  the  living  must  go  into  the  invisible 
world,  not  as  mere  spectators  of  it,  but  as  everlasting  inhabi- 
tants in  it.  They  must  go,  never  to  return  to  the  world  they 
have  left.  They  must  remain  among  departed  spirits  to  all 
eternity.  This  is  the  most  solemn  and  impressive  idea  of 
death.  It  struck  the  mind  of  Job  with  peculiar  awe  and  solem- 
nity. "  Are  not  my  days  few  ?  cease  then,  and  let  me  alone, 
that  I  may  take  comfort  a  little,  before  I  go  whence  I  shall  not 
return."  Accordingly,  men's  dying  is  represented  as  "  their 
going  to  their  long  home."  As  soon  as  they  reach  the  world 
of  spirits,  they  will  find  a  place  prepared  for  them,  in  which 
they  must  remain  to  interminable  ages,  whether  it  be  among 
the  happy,  or  among  the  miserable.  The  miserable  are,  by 
some  means  unknown  to  the  living,  separated  from  the  blessed. 
And  though  all  at  death  will  go  into  the  eternal  world,  yet 
individuals  will  go  to  that  part  of  it  which  is  allotted  to  them 
for  their  final  residence.  The  unholy  will  go  to  the  unholy, 
whose  abode  is  in  the  regions  of  darkness  and  despair ;  and 
the  holy  will  go  and  dwell  with  the  spirits  of  just  men  made 
perfect.  Every  departed  soul  will  immediately  know  its  final 
destination,  the  moment  it  enters  the  invisible  world.  It  will 
immediately  meet  a  multitude  of  spirits  like  itself,  in  character 
and  destination,  whose  smiles  or  frowns  will  excite  unutterable 
sensations  of  hope  or  fear,  of  joy  or  sorrow.  When  Lazarus 
died,  he  was  carried  by  angels  into  Abraham's  bosom.  De- 
parted spirits  never  get  lost  in  their  passage  from  this  to  an- 
other world,  however  great  the  distance.  They  are  probably 
conveyed  by  those  good  or  evil  spirits  who  attended  them 
through  the  scenes  and  changes  of  their  probationary  state. 
Good  men  are  attended  by  good  angels,  and  bad  men  by  bad 
angels.  They  know  by  their  conductors  whither  they  will  be 
conducted.  Who  can  conceive  the  strong  and  strange  emo- 
tions of  their  hearts,  while  traversing  unknown  regions  with 
their  new  conductors  to  the  places  of  their  final  and  eternal 
residence  ?  But  their  joyful  or  painful  anticipations  will  be 
more  than  realized,  when  they  actually  meet  the  smiles  of  heav- 
en, or  the  frowns  of  hell,  which  will  continue  as  long  as  they 
exist.  Thus  going  to  the  dead  is  going  into  a  blessed  or  mis- 
erable eternity  beyond  the  grave  ;  and  it  is  the  prospect  of  such 
future  and  eternal  consequences  of  dying,  that  renders  death, 
of  all  events,  the  most  solemn  and  interesting  to  the  living. 

IMPROVEMENT. 

1.  If  the  living  must  go  to  the  dead,  then  their  separation 
from  one  another  will  not  be  of  long  duration.     The  living  are 


THE     LIVING     GO     TO     THE     DEAD.  439 

apt  to  be  deeply  affected  with  the  thought  that  they  shall  not 
soon,  if  ever,  see  their  departed  friends  again.  As  they  know  that 
the  dead  will  not  return  to  them,  they  seem  to  forget  that  they 
shall  go  to  the  dead,  and  may  very  soon  see  them  in  another 
world.  When  children  see  their  dear  parents  die,  they  are 
ready  to  imagine  that  they  shall  never  see  them  again.  When 
parents  see  their  dear  children  die,  they  are  ready  to  imag- 
ine that  they  shall  never  see  them  again.  A  voice  was 
heard  in  Rama,  lamentation,  and  bitter  weeping  ;  Rachel 
weeping  for  her  children,  refused  to  be  comforted  for  her 
children,  because  they  were  not.  Her  imagination  perverted 
her  reason,  and  led  her  to  despair  of  her  ever  seeing  her 
deceased  children,  either  because  she  thought  that  they  had 
ceased  to  exist,  or  because  she  forgot  that  she  must  soon  follow 
them  into  eternity.  And  there  is  no  doubt  that  other  bereaved 
parents  have  thought  and  grieved  as  Rachel  did.  Parents  and 
children,  the  nearest  and  dearest  relatives  and  friends,  can  very 
patiently  bear  a  separation  from  one  another,  while  they  cherish 
an  expectation  of  soon  meeting  together  again  ;  but  when  death 
separates  them,  they  can  hardly  support  it,  because  it  seems  like 
an  eternal  separation.  This  is  a  mere  imaginary  idea.  The 
time  of  their  separation  is  short.  The  living  will  soon  follow 
their  departed  friends  to  that  world  where  they  will  remain  for 
ever.  If  the  living  did  but  properly  realize  their  own  frailty 
and  mortality,  they  would  not  imagine  that  their  separation 
from  their  deceased  friends  was  either  final  or  lasting,  but  very 
short  and  momentary.  The  dead,  who  realize  what  eternity 
is,  view  the  longest  life  as  a  moment,  and  expect  soon  to  see 
those  whom  they  left  behind,  bewailing  a  long,  if  not  a  lasting 
separation.  The  universal  and  deep  mourning  of  the  living 
for  the  dead  is  one  of  the  most  striking  evidences  that  their 
inward  thought  is,  that  they  shall  live  for  ever,  never  see  cor- 
ruption, nor  follow  those  who  have  gone  before  them  into 
eternity.     "  All  men  think  all  men  mortal  but  themselves." 

2.  If  the  living  must  go  to  the  dead,  it  cannot  be  a  matter  of 
great  importance  whether  the  time  be  longer  or  shorter,  before 
they  go  into  the  world  where  their  departed  friends  have  gone. 
They  are  extremely  apt  to  make  great  account  of  the  distance 
of  death  and  eternity.  While  they  vainly  imagine  that  it  is  a 
great  while  before  they  shall  be  called  to  meet  death,  and  go 
to  the  dead,  they  feel  little  anxiety  about  leaving  the  world  ; 
but  when  death  and  eternity  appear  near,  they  are  greatly 
alarmed.  It  will  be  as  interesting  to  meet  death  late,  as  to 
meet  it  early ;  and  indeed  the  consequences  will  be  much  more 
interesting.  Death  was  far  more  interesting  to  Methuselah 
than  to  Abel.     Methuselah  lived  eight  or  nine  hundred  years 


440  SERMON      XXXIV. 

longer  in  his  probationary  state  than  Abel  did,  and  had  a  much 
more  solemn  account  to  give  of  himself  than  Abel  had.  The 
truth  is,  the  longer  men  live  in  this  probationary  state,  the  more 
serious  and  interesting  will  be  the  consequences  of  their  going 
to  the  dead  in  the  eternal  world.  This  seems  to  be  forgotten 
by  those  who  expect  long  life,  and  console  themselves  that  it 
is  a  great  while  before  they  shall  close  their  eyes  upon  this 
world  and  open  them  in  another.  They  have  no  fear  of  dying, 
if  they  may  be  only  spared  to  the  latest  hour  of  life.  They  are 
willing  to  follow  their  fathers  and  mothers,  their  brothers  and 
sisters,  and  even  their  own  children,  to  the  grave,  if  they  may 
be  permitted  to  stay  behind,  and  not  go  before  them,  nor  with 
them.  But  if  they  are  young,  they  may  soon  follow  the  young 
who  have  gone  before  them ;  and  if  they  are  old,  they  must 
certainly  soon  follow  both  the  young  and  the  old,  who  have 
gone  the  way  of  all  the  earth  ;  and  not  only  see  them,  but  dwell 
with  them  for  ever.  It  is  one  of  the  most  common  and  fatal 
delusions,  to  put  far  away  the  evil  day  of  death,  which  is 
always  near,  and  may  be  at  the  very  door.  It  was  this  delu- 
sion that  ruined  the  unwise  man,  who  laid  up  goods  for  many 
years,  and  said  to  his  soul,  Eat,  drink,  and  be  merry.  It  was 
this  delusion  that  destroyed  Dives,  who  desired  the  dead  to  be 
raised  to  warn  his  living  brethren  of  the  same  delusion,  and 
prevent  their  coming  to  him  in  his  state  of  torment.  And  it  is 
this  delusion  that  now  keeps  thousands  thoughtless,  prayerless 
and  graceless.  As  they  dread  going  to  the  dead,  so  they  dread 
to  think  of  it,  and  prepare  for  it. 

3.  If  those  who  die  go  immediately  to  the  dead,  then  every 
instance  of  mortality  may  be  as  affecting  to  the  inhabitants  of 
the  other  world,  as  to  those  in  this.  In  this  world  death  is 
always  more  or  less  affecting  to  the  living,  in  a  larger  or  smaller 
circle.  Solomon  represents  every  instance  of  mortality  as  affect- 
ing to  the  living.  He  says,  "  It  is  better  to  go  to  the  house  of 
mourning  than  to  go  to  the  house  of  feasting  :  for  that  is  the  end 
of  all  men ;  and  the  living  will  lay  it  to  his  heart."  Death  has 
always  been  the  greatest  source  of  sorrow  to  all  the  inhab- 
itants of  this  world.  Many  who  deem  it  a  mark  of  weakness 
to  shed  tears  on  any  other  occasion,  think  it  not  beneath  them 
to  weep  with  them  that  weep,  and  mourn  with  them  that 
mourn,  on  account  of  the  decease  of  their  friends  or  fellow 
men.  The  reign  of  death  from  Adam  to  Moses,  and  from 
Moses  to  this  day,  has  made  this  world  a  vale  of  tears,  and 
a  scene  of  bitter  lamentation  and  sorrow.  But  the  living 
have  seen  death  only  on  one  side,  and  that  which  is  the  least 
solemn  and  interesting.  They  have  seen  only  the  sickness, 
the  pains,  and  the  terrors  of  the  dying ;  but  have  never  seen 


THE     LIVING     GO     TO     THE     DEAD.  441 

the  eternal  consequences  of  death  in  the  invisible  world.  These 
must  be  unspeakably  more  affecting  to  every  benevolent  heart 
in  heaven,  and  to  every  selfish  heart  in  hell,  than  any  of  the 
previous  or  attendant  circumstances  of  death  in  this  world.  If 
the  conversion  of  a  soul  fills  all  heaven  with  joy,  there  is  reason 
to  think  that  the  arrival  of  that  soul  in  paradise  spreads  a 
greater  and  more  general  joy  among  the  blessed  who  had  been 
waiting  for  the  happy  event.  While  those  who  are  left,  lament, 
those  who  meet,  rejoice  with  joy  unspeakable  and  full  of  glory. 
The  spirits  in  prison  are  not  less,  though  differently,  affected  by 
the  arrival  of  a  poor,  miserable,  guilty,  malignant  spirit  among 
them.  Like  Dives,  they  dread  the  increase  of  their  numbers, 
which  adds  poignancy  to  their  torments.  The  prophet  fore- 
warned the  king  of  Babylon,  that  "  hell  from  beneath  should 
be  moved  at  his  coming."  As  there  is  not  a  day  nor  an  hour 
passing,  without  deeply  affecting  the  hearts  of  some  in  this 
world  by  the  death  of  others,  so  there  is  not  a  day  nor  an 
hour  passing,  without  deeply  affecting  by  the  same  event  the 
hearts  of  some  in  the  world  of  spirits,  who  are  never  stupid,  or 
torpid,  but  always  awake  and  alive  to  every  thing  of  serious 
and  eternal  importance. 

4.  If  the  living  will  go  to  the  dead  in  the  manner  that  has 
been  described,  then  we  may  see  one  reason  why  good  men 
have  often  been  willing  to  die.  Job  said,  "  I  would  not  live 
alway ;  all  the  days  of  my  appointed  time  will  I  wait,  till  my 
change  come."  Good  old  Simeon  said,  "  Lord,  now  lettest 
thou  thy  servant  depart  in  peace,  according  to  thy  word."  Paul 
said  in  the  name  of  christians,  "  We  are  confident,  and  willing 
rather  to  be  absent  from  the  body,  and  to  be  present  with  the 
Lord."  The  truth  of  such  declarations  was  often  verified  by 
the  peaceful  and  joyful  deaths  of  the  ancient  patriarchs.  It  is 
not  incredible  that  good  men  should  be  willing  to  die,  since 
there  is  one  good  reason  for  it,  and  that  is,  their  desire  to  go 
to  the  dead,  to  see  them,  to  converse  with  them,  and  to  dwell 
with  them  for  ever.  They  have  a  sincere  desire  to  see  the  first 
parents  of  our  race,  the  patriarchs,  prophets,  primitive  chris- 
tians, their  former  pious  relatives,  friends  and  acquaintance, 
with  whom  they  once  took  sweet  counsel,  and  walked  to  the 
house  of  God  in  company;  and  above  all,  they  ardently  de- 
sire to  see  the  Lord  Jesus  Christ  enthroned  in  glory  at  his 
Father's  right  hand.  They  live  in  hope  that  death  will  not 
only  put  a  final  period  to  all  their  present  trials,  troubles  and 
sorrows,  but  introduce  them  into  the  presence  of  such  amiable 
and  glorious  personages.  Though  they  sometimes  tremble  at 
the  thoughts  of  death,  yet  their  hopes  often  overcome  their 
fears,  and  make  them  willing  to  pass  through  the  dark  valley 

vol.  in.  56 


442  SERMON     XXXIV. 

which  leads  to  the  world  of  light.  They  live  in  the  habitual 
exercise  of  that  faith,  "  which  is  the  substance  of  things  hoped 
for,  and  the  evidence  of  things  not  seen."  They  see,  by  the 
eye  of  faith,  something  beyond  the  grave  worth  dying  for. 
They  anticipate  the  blessedness  of  being  where  Christ  is, 
where  the  spirits  of  just  men  made  perfect  are,  and  where  all 
holy  beings  are  perfectly  united  in  love,  communion,  and  fe- 
licity. If  good  men  have  such  views,  desires  and  hopes,  it  is 
reasonable  to  believe  that  they  may  be  willing  to  die.  A  cor- 
dial and  firm  belief  of  the  gospel,  which  has  brought  life  and 
immortality  to  light,  will  account  for  the  peace  that  christians 
enjoy,  and  the  hopes  they  entertain,  and  the  willingness  they 
sometimes  express,  of  being  absent  from  the  body  and  present 
with  the  Lord.  What  if  some  do  not  believe  this  to  be  true, 
shall  their  unbelief  make  it  false  ?  Paul  actually  took  his  leave 
of  the  world  with  joy,  and  triumphed  in  the  full  view  of  eter- 
nity. He  cries,  "  I  am  now  ready  to  be  offered,  and  the  time 
of  my  departure  is  at  hand.  I  have  fought  a  good  fight,  I  have 
finished  my  course,  I  have  kept  the  faith.  Henceforth  there  is 
laid  up  for  me  a  crown  of  righteousness,  which  the  Lord  the 
righteous  judge  shall  give  me  at  that  day ;  and  not  to  me  only, 
but  unto  all  them  also  that  love  his  appearing."  How  many  since 
Paul's  day  have  expressed  similar  views  and  hopes,  and  ap- 
peared entirely  willing  to  die,  and  go  to  the  general  assembly 
and  church  of  the  first-born  in  heaven. 

5.  If  the  living  must  go  to  the  dead,  then  we  may  learn  one 
reason  why  mankind  in  general  are  so  loath  to  die.  It  is  not 
always  owing  to  men's  reluctance  to  leaving  this  world,  but 
their  dread  of  going  into  another.  They  do  not  wish  to  meet 
either  saints  or  sinners  in  the  world  of  spirits.  They  know 
that  they  can  find  no  pleasure  in  seeing  and  conversing  with 
the  saints  in  light,  and  can  find  nothing  but  pain,  guilt  and 
despair,  in  seeing  and  conversing  with  the  spirits  in  prison. 
They  can  see  nothing  beyond  the  grave  but  what  they  hate 
and  dread,  and  this  makes  them  so  reluctant  to  die.  They 
would  be  willing  to  leave  a  world  in  which  they  have  experi- 
enced nothing  but  vanity  and  vexation  of  spirit,  but  they  can- 
not bear  the  thought  of  going  into  a  world  where  they  cannot 
see  a  gleam  of  light  or  joy,  but  a  state  of  everlasting  darkness 
and  despair.  And  there  are  others  who  dread  dying,  not  mere- 
ly because  they  fear  the  pains  of  death,  but  because  they  fear 
the  awful  consequences  of  going  into  an  unseen  and  untried 
world,  from  whence  they  shall  never  return.  They  wish  to 
avoid  seeing  saints  in  all  their  glory  and  blessedness,  and  are 
still  more  anxious  to  avoid  seeing  those  who  are  receiving  the 
due  reward  of  their  deeds,  where  there  is  no  light,  nor  peace, 


THE     LIVING     GO     TO     THE     DEAD.  443 

nor  hope.  I  know  some  say  they  are  only  afraid  of  dying, 
but  not  of  being  dead  ;  but  this  is  probably  owing  to  their  not 
looking  through  the  grave  into  a  boundless  eternity.  There 
are,  I  believe,  but  very  few  who  are  willing  to  go  into  another 
world,  that  are  not  willing  to  go  through  the  pains  of  death  to 
get.  there.  That  faith  which  reconciles  men  to  go  to  the  dead, 
generally  reconciles  them  to  go  through  the  dark,  dreary,  or 
painful  valley  of  death.  So  that  the  real  cause  of  men's  being 
so  unwilling  to  die,  is  the  fear  of  what  they  may  see,  or  hear, 
or  suffer  after  the  pains  of  death  are  over,  and  they  are  fixed 
in  eternity.  And  all  who  are  in  a  state  of  unrenewed  nature, 
and  under  the  dominion  of  a  totally  corrupt  heart,  have  solid 
reasons  to  fear  going  to  the  dead,  and  meeting  the  inhabitants 
of  heaven  or  hell.  The  day  of  death  must  be  a  tremendous 
day  to  all  who  are  unprepared  for  heaven.  To  be  driven  away 
in  their  wickedness  is  to  be  banished  from  the  gracious  pres- 
ence of  God,  from  the  smiles,  approbation  and  society  of  the 
blessed,  and  to  be  doomed  to  dwell  and  suffer  with  the  guilti- 
est, vilest,  and  most  miserable  creatures  in  the  universe  ;  and 
can  their  hearts  endure,  or  their  hands  be  strong,  in  the  day 
that  God  shall  thus  deal  with  them  ? 

6.  If  the  living  must  go  to  the  dead,  then  a  realizing  sense 
of  this  solemn  truth  would  have  a  happy  tendency  to  qualify 
the  grief  of  mourners,  and  turn  their  thoughts  into  a  proper 
channel.  They  are  extremely  apt  to  ponder  upon  the  mere 
idea  of  separation,  of  a  long,  if  not  final  separation.  It  is  true, 
their  departed  friends  have  left  them,  and  gone  to  their  long 
home.  It  is  true  that  they  will  never  return,  and  you  will  never 
have  another  opportunity  to  see  them,  to  converse  with  them, 
or  to  enjoy  their  company,  or  assistance,  or  protection,  or  con- 
soling sympathy.  But  why  should  you  cherish  and  increase 
your  sorrows  by  dwelling  upon  the  imaginary  idea  of  a  long 
separation  ?  The  separation  will  not  be  long,  if  you  are  pre- 
pared for  heaven,  and  they  are  gone  there,  for  you  will  soon  go 
there  and  see  them,  and  converse  with  them,  and  dwell  with 
them  for  ever.  And  all  the  pains  of  a  short  separation  will  be 
infinitely  outweighed  by  a  joyful  meeting,  and  an  everlasting 
residence  together  in  the  kingdom  of  glory.  But  if  you  are 
not  prepared  for  heaven,  and  they  are  not  gone  there,  it  is  a 
mercy  that  you  are  separated  from  them,  and  it  will  be  an  infi- 
nitely greater  mercy  if  you  should  be  for  ever  separated  from 
them.  Why  then,  I  repeat  the  question,  should  mourners 
nourish  their  grief  by  pondering  upon  the  idea  of  a  long  sep- 
aration? They  ought  to  turn  their  chief  attention  to  what 
they  now  are,  and  what  their  departed  friends  now  are.  These 
are  subjects  of  the  greatest  solemnity  and  importance.     And 


444  SERMON     XXXIV. 

while  these  occupy  their  thoughts,  the  mere  idea  of  separation 
will  dwindle  into  insignificance.  Their  tears  will  cease  to  roll, 
but  their  hearts  will  not  cease  to  feel.  To  think  of  following 
them  into  the  grave  will  produce  tenderness  and  tears ;  but  to 
think  of  following  them  into  eternity  will  produce  self-reflection, 
self-examination,  and  probably  self-condemnation.  These  exer- 
cises have  a  tendency  to  do  mourners  spiritual  good,  and  to 
prepare  them  for  a  happy  meeting  with  their  departed  friends, 
or  for  a  happy  and  eternal  separation  from  them.  It  is  affect- 
ing to  look  into  the  grave,  but  it  is  far  more  solemn  and  useful 
to  look  into  eternity,  where  all  departed  spirits  are  gone,  and 
will  for  ever  remain.  The  contemplation  upon  the  scenes  and 
objects  of  eternity  is  of  all  things  the  best  suited  to  afford  con- 
solation to  mourners,  if  they  ought  to  receive  consolation ;  and 
if  that  does  not  afford  them  consolation,  nothing  else  in  the 
universe  can,  in  their  present  situation.  The  recent  mourners, 
and  there  are  a  number  of  such,  are  entreated  to  attend  to 
the  source  of  consolation  which  this  solemn  subject  suggests. 
And  if  they  are  not  prepared,  they  are  entreated  to  prepare,  to 
contemplate  eternity  with  joy  and  hope.  This  will  dry  up 
their  tears,  and  give  them  that  peace  and  consolation  which 
neither  the  death  of  others  nor  their  own  death  can  destroy. 

Finally,  it  is  the  immediate  and  indispensable  duty  of  every 
person  of  every  character,  age  and  condition,  to  prepare  to  go 
to  those  who  have  gone  from  them  and  will  never  return.  All 
must  go  to  meet  their  departed  friends,  and  they  must  go  where 
they  are.  Though  their  bodies  are  in  their  graves,  yet  their 
spirits  are  not  there,  but  in  eternity,  and  there  they  must  go  to 
find  them,  and  when  they  have  found  them  they  must  abide 
with  them.  When  the  living  visit  their  deceased  friends,  they 
must  pay  them  a  long,  an  endless  visit,  which  will  be  unspeak- 
ably delightful  or  dreadful.  But  every  one  must  go  to  the 
dead,  whether  willing  or  unwilling  to  go.  Living  parents  must 
go  to  their  deceased  children  ;  living  children  must  go  to  their 
deceased  parents  ;  living  brothers  and  sisters  must  go  to  their 
deceased  brothers  and  sisters ;  and  living  friends  must  go  to 
their  deceased  friends.  All  must  go ;  none  can  be  excused ; 
and  none  know  how  soon  they  must  leave  the  living  and  go  to 
the  dead.  The  grave  is  without  any  order.  The  time  of  their 
departure  out  of  this  into  the  eternal  world  cannot  be  long  to 
any.  It  is  certainly  near  at  hand  to  the  aged.  There  is  but  a 
step  between  them  and  death.  And  though  the  young  may 
live  many  years  and  rejoice  in  them  all,  yet  the  day  of  darkness 
and  death  will  soon  arrive,  when  they  too  must  go  the  way  that 
all  the  world  have  hitherto  gone.  But  Providence  is  every  day 
telling  us  that  children  and  youth,  and  those  in  the  midst  of 


THE     LIVING     GO     TO     THE     DEAD.  445 

their  days,  may  meet  a  premature  death.  No  one  knows  what 
a  day  may  bring  forth  to  himself.  "  Go  to  now,  ye  that  say, 
to-day  or  to-morrow  we  will  go  into  such  a  city,  and  continue 
there  a  year,  and  buy  and  sell,  and  get  gain :  whereas  ye  know 
not  what  shall  be  on  the  morrow.  For  what  is  your  life  ?  it  is 
even  a  vapor  that  appeareth  for  a  little  time,  and  then  vanisheth 
away.  For  that  ye  ought  to  say,  If  the  Lord  will  we  shall 
live,  and  do  this  or  that."  The  serious  question  now  is,  are 
you  who  mourn,  and  you  who  rejoice,  prepared  to  go  to  the 
dead  ?  Are  you  prepared  to  go  to  those  who  have  left  you, 
whether  they  were  prepared  to  leave  you  or  not  ?  Are  you 
prepared  to  see  them,  whether  they  are  holy  or  unholy,  happy 
or  unhappy?  If  you  are  cordially  reconciled  to  God,  and 
have  secured  his  favor  and  protection,  you  are  prepared  to  go 
into  eternity,  and  to  see  all  that  is  to  be  seen,  and  to  know  all 
that  is  to  be  known  there ;  but  if  you  are  not  prepared  to  meet 
God,  you  are  not  prepared  to  meet  departed  spirits,  whether 
they  are  holy  and  happy,  or  unholy  and  miserable.  The  ques- 
tion is  not  whether  you  are  willing  to  leave  this  troublesome 
world  ;  but  whether  you  are  willing  to  meet  both  the  holy  and 
unholy,  the  happy  and  the  miserable,  in  another  world.  This 
question  demands  serious  self-reflection,  and  self-examination. 
The  recent  instances  of  mortality,  as  well  as  another  serious 
circumstance,  imperiously  call  upon  us  all  to  look  into  our 
own  hearts,  and  inquire  whether  we  are  prepared  to  go  to  the 
dead,  who  have  left  us  and  gone  into  eternity,  from  whence 
they  will  never  return.  It  would  be  strange  if  none  of  you 
should  this  day  recollect  that  I  have  finished  the  forty-eighth, 
and  entered  upon  the  forty-ninth  year  of  my  ministry  among 
you.*  I  have  buried,  perhaps,  seven  or  eight  hundred  hearers, 
who  are  gone  into  eternity,  where  I  must  shortly  meet  them. 
It  would  be  strange  indeed,  if  I  should  not  habitually  bear  in 
mind  the  consequences  of  my  preaching,  to  them  and  to  myself, 
and  in  some  measure  realize  that  I  watch  for  souls  as  one  that 
must  give  account.  And  under  this  impression,  can  you  think 
it  strange  that  I  have  said  so  much  concerning  the  eternal  hap- 
piness to  be  enjoyed  and  the  eternal  misery  to  be  suffered 
beyond  the  grave  ?  I  expect  to  meet  those  of  my  hearers  who 
are  gone  before  me,  and  those  who  shall  follow  after  me  into 
eternity.  I  wish  to  make  divine  truths  and  divine  objects 
appear  to  you  in  this  world,  as  I  expect  they  will  appear  to  you 
and  to  me  in  another  world.  It  becomes  me  to  call  myself  to 
an  account  how  I  have  preached  the  gospel ;  and  it  becomes 
you  to  call  yourselves  to  an  account  how  you  have  heard  it. 

*  April,  1821 . 


446  SERMON     XXXIV. 

It  becomes  me  to  view  both  you  and  myself  in  the  light  of 
eternity,  and  to  preach  as  a  dying  creature  to  dying  creatures. 
I  shall  soon  cease  to  speak,  and  you  will  soon  cease  to  hear 
me ;  but  what  I  have  said  and  you  have  heard,  will  never  be 
erased  from  our  minds.  It  will  be  a  savor  of  life  unto  life,  or 
a  savor  of  death  unto  death.  I  am  preaching  and  you  are 
hearing  for  eternity ;  and  may  God,  in  his  infinite  mercy,  grant 
that  the  preacher  and  hearer  may  be  each  other's  crown  of 
rejoicing  in  the  day  of  the  Lord  Jesus !     Amen. 


SERMON   XXXV. 


DEATH  IN  THE  MIDST  OF  LIFE. 

DEATH   OF   MAJOR   ERASTUS   EMMONS,   MARCH   13,   1820:    AGED  33. 


I  said,  O  my  God,  take  me  not  away  in  the  midst  of  my  days.  —  Psalm  cii.  24 

It  is  uncertain  when  David  presented  this  petition  to  his 
Creator  and  Preserver  ;  but  it  is  natural  to  suppose  that  it  was 
at  a  time  when  he  viewed  himself  apparently  exposed  to  the 
stroke  of  death.  It  seems  by  what  he  said  just  before  he 
made  this  request,  that  he  was  in  a  low  and  languishing  state 
of  health,  and  apprehended  that  he  was  gradually  drawing  near 
to  the  grave.  He  felt  that  his  strength  was  weakened,  and 
therefore  expected  that  his  life  would  be  shortened ;  and,  under 
this  impression,  he  prayed  that  God  would  not  take  him  away 
in  the  midst  of  his  days.  Though  he  was  a  good  man,  and 
habitually  prepared  to  leave  the  world,  yet  he  seems  to  have 
been  reluctant  to  dying  in  the  meridian  of  life.  And  who  is 
there  now  in  the  midst  of  his  days,  that  feels  no  reluctance  to 
going  the  way  of  all  the  earth  ?  Neither  the  young,  nor  the 
old,  whether  in  a  state  of  nature  or  of  grace,  are  generally  so 
unwilling  to  go  off  the  stage  of  life,  as  those  who  are  in  the 
midst  of  their  days.  If  those  in  the  decline  of  life  were  to  look 
back  and  compare  their  past  and  present  feelings  upon  this  sub- 
ject, they  would  undoubtedly  find  that  they  never  had  so  strong 
an  attachment  to  life  as  when  they  were  in  their  own  view  in 
the  midst  of  their  days.  Since  that  period,  many  things  have 
occurred  to  wean  them  from  the  world.  But  though  mankind 
are  so  reluctant  to  being  taken  away  in  the  midst  of  their  days, 
yet  this  reluctance  is  no  security  against  the  stroke  of  death, 
even  in  that  stage  of  life.  David  knew  that  God  had  a  right 
to  cut  short  his  life,  and  take  him  away  from  all  his  fond  hopes, 


448  SERMON     XXXV. 

and  expectations,  and  prospects,  in  the  midst  of  his  days.  This 
right  God  sometimes  exercises ;  for  what  Job  says  is  often 
verified.  "  One  dieth  in  his  full  strength,  being  wholly  at  ease 
and  quiet.  His  breasts  are  full  of  milk,  and  his  bones  are 
moistened  with  marrow."  It  is,  therefore,  a  plain  truth,  and 
worthy  of  our  serious  consideration, 

That  God  does  take  away  some  in  the  midst  of  their  days, 
though  they  are  then  the  most  unwilling  to  die.     I  shall  show, 

I.  That  those  who  are  in  the  midst  of  their  days  are  gener- 
ally the  most  unwilling  to  die  :  and, 

II.  That  nevertheless,  God  does  take  away  some  in  the 
midst  of  their  days,  as  well  as  in  any  other  period  of  life. 

I.  I  am  to  show,  that  those  who  are  in  the  midst  of  their 
days  are  generally  the  most  unwilling  to  die. 

It  is  not  necessary  to  say,  very  exactly,  who  are  in  the  midst 
of  their  days.  Estimating  the  period  of  human  life  at  three- 
score years  and  ten,  we  may  consider  all  those  in  the  meridian 
of  life,  whose  age  is  between  thirty  and  fifty  years.  In  these 
twenty  years,  mankind  are  generally  the  most  capable  of  acting 
their  various  parts  on  the  stage  of  life.  And  it  is  in  this  period 
that  they  are  generally  the  most  attached  to  living  and  the 
most  averse  to  dying.  Generally,  I  say,  because  there  may  be 
exceptions  to  this  opinion.  There  are  so  many  changes  in  the 
outward  and  inward  state  of  mankind,  that  some  in  the  earlier, 
and  some  in  the  later  period  of  life,  may  be  the  most  unwilling 
to  die.     These  things  being  premised,  I  proceed  to  observe, 

1.  That  those  in  the  midst  of  their  days  have  the  strongest 
expectations  of  living.  They  have  been  in  deaths  oft.  They 
have  been  sensible  of  the  danger  of  losing  their  lives,  ever  since 
they  can  remember ;  but  yet  have  always  escaped  the  arrow 
of  death.  They  have  often  been  visibly  exposed  to  accidents  ; 
but  have  always  escaped  those  that  are  fatal.  They  have  often 
been  sick,  and  sometimes  dangerously  so  ;  but  have  always 
happily  recovered.  All  these  recoveries  from  sickness,  and 
escapes  from  danger,  have  had  a  natural  tendency  to  create 
hopes  and  expectations  of  living,  and  still  escaping  future 
dangers  and  diseases.  Whether  their  bodily  constitution  be 
slender  or  robust,  they  place  more  dependence  upon  it  in  the 
meridian,  than  in  any  other  period  of  life.  They  have  known 
by  experience  that  they  have  outlived  many  who  were  younger 
and  stronger,  and,  perhaps,  in  many  respects  more  likely  to 
live  than  they.  And  when  they  look  around  them,  they  find 
that  much  the  largest  class  of  the  living  are,  like  themselves,  in 
the  meridian  of  life.  All  these  circumstances  are  familiar  to 
them  ;  and  they  can  easily  and  almost  imperceptibly  put  them 
together,  in  order  to  strengthen  and  confirm  their  ardent  and 


DEATH     IN     THE     MIDST     OF     LIFE.  449 

pleasing  hopes  of  living.  They  are  not  alarmed,  like  the  aged, 
at  the  shortness  of  life  ;  nor,  like  the  young,  at  desolating  judg- 
ments and  contagious  diseases.  No  fatal  disorders,  or  acci- 
dents, or  calamities,  which  fall  upon  those  around  them,  destroy, 
but  rather  corroborate  their  hopes  of  long  life.  Now  this  fond 
hope  of  living,  naturally  creates  an  aversion  to  dying.  Those 
who  have  the  highest  hopes  and  expectations  of  living  have 
the  greatest  reluctance  to  leaving  the  world,  in  which  they  wish 
to  live.  Whatever  the  hope  of  the  living  be  founded  upon, 
whether  the  prospect  of  getting  or  of  doing  good,  that  hope 
must  render  death  a  dreaded  event.  And  since  those  in  the 
morning  and  meridian  of  life  commonly  and  habitually  cherish 
the  most  sensible  hopes  of  living,  they  are,  generally,  of  all 
persons  the  most  unwilling  to  bury  their  earthly  prospects  in 
the  grave. 

2.  Those  in  the  midst  of  their  days  often  wish  to  do  a  great 
deal  more  good  in  the  world  before  they  die.  This  was  un- 
doubtedly the  desire  and  design  of  David.  As  he  had  defeated 
the  army  of  the  Philistines,  and  put  an  end  to  a  dangerous 
war,  while  he  was  but  a  stripling ;  so  he  still  desired  to  serve 
God  and  his  generation  much  longer  in  this  world.  He  was 
now  seated  on  the  throne  of  Israel,  and  had  an  opportunity,  if 
his  life  was  spared,  to  promote  the  best  interests  of  a  large 
kingdom.  This  made  him  deprecate,  like  Hezekiah,  the  cutting 
off  of  his  life  in  the  midst  of  his  days.  Paul  was  in  a  strait 
betwixt  two,  having  a  desire  both  to  live  and  to  die.  If  he  had 
had  only  a  desire  to  die,  he  would  not  have  been  in  any  strait 
betwixt  two.  But  he  had  a  desire  to  live,  as  well  as  to  die ; 
and  his  desire  to  live  arose  entirely  from  his  desire  to  do  more 
good.  This  desire  to  do  good  arises  to  the  highest  degree  of 
ardor  and  vigor  in  the  breasts  of  good  men  in  the  midst  of  their 
days,  when  they  have  the  most  clear  and  extensive  view  of 
things,  and  feel  the  most  capable  of  promoting  the  glory  of 
God  and  the  good  of  mankind.  And  the  desire  of  doing  good 
creates  a  desire  of  living,  and  a  reluctance  to  dying  an  early 
and  premature  death.  Some  pious  persons  in  the  decline  of 
life  express  a  willingness  to  die,  because  they  have,  in  their 
own  apprehension,  if  not  in  the  view  of  others,  nearly  or  wholly 
outlived  their  usefulness.  And  when  this  is  the  case,  it  is  a 
good  reason  why  they  should  be  more  willing  to  be  dismissed 
from  the  cares,  the  labors,  and  burdens  of  life,  and  have  liberty 
to  rest  in  their  graves.  While,  on  the  other  hand,  pious  young 
men  are  in  a  measure  unconscious  of  their  abilities  to  do  good, 
when  they  shall  arrive  at  the  meridian  of  life.  They  have 
neither  tried  their  abilities,  nor  extended  their  views,  nor  raised 
their  expectations  of  doing  much  good  in  the  world  ;    and 

vol.  in.  57 


450  SERMON     XXXV. 

therefore  can  be  more  easily  reconciled  to  being  taken  away 
while  they  have  hardly  begun  to  be  extensively  useful.  But 
while  the  pious  and  benevolent  are  in  the  midst  of  their  days 
and  usefulness,  their  feelings  are  different  in  respect  to  dying. 
The  prospect  of  living,  and  the  desire  of  doing  more  good  to 
their  fellow  men,  make  them  more  unwilling  to  be  taken  away 
in  the  midst  of  their  days.  Nature  and  grace  unite  in  giving 
them  a  peculiar  reluctance  to  leaving  the  stage  of  action,  before 
they  have  gratified  their  benevolent  feelings. 

3.  Those  in  the  meridian  of  life  very  often  wish,  not  only  to 
do  more  good,  but  to  get  more  good  in  the  world  before  they 
die.  Mankind  generally  have  the  most  promising  prospects  of 
worldly  prosperity  in  the  midst  of  their  days.  When  we  read 
the  history  of  both  the  good  and  bad  kings  of  Israel,  we  find 
them  at  the  zenith  of  their  earthly  glory  in  the  middle  of  their 
lives.  This  was  the  case  of  David  and  Solomon,  the  morning 
and  evening  of  whose  lives  were  dark  and  gloomy.  This  was 
the  case  of  Pompey,  Caesar,  Cicero,  and  most  of  the  illustrious 
Romans.  And  this  is  commonly  the  case  of  men  in  all  ranks 
and  stations  in  life.  Few  arrive  to  the  height  of  their  prosperi- 
ty, till  they  have  reached  the  best  part  of  their  days.  So  long 
as  men  are  rising  in  wealth,  in  reputation  and  power,  their 
prospects  are  brightening,  and  their  desires  of  life  are  increas- 
ing ;  and  these  prospects  often  continue  until  the  decline  of  life, 
but  seldom  any  longer.  It  is,  therefore,  in  this  fascinating  sea- 
son, that  they  most  sensibly  dread  the  approach  of  death,  which 
must  necessarily  lay  all  their  promising  hopes  and  prospects  in 
the  dust.  Very  few  experimentally  learn  the  vanity  of  the 
world,  until  it  has  painfully  disappointed  them.  It  is  in  the 
midst  of  their  days  and  at  the  height  of  their  prosperity,  that 
they  are  disposed  to  form  the  most  undue  estimate  of  earthly 
happiness ;  and,  of  course,  it  is  then  they  feel  the  greatest 
reluctance  to  being  deprived  of  it  by  the  stroke  of  death.  This 
is  one  reason  why  those  in  the  midst  of  their  days  are  the  most 
unwilling  to  die. 

4.  Those,  in  the  meridian  of  life  are  the  most  intimately  and 
extensively  connected  with  their  fellow  men.  These  connec- 
tions are  the  principal  source  of  human  happiness  in  the 
present  life,  and  render  it  the  most  pleasant  and  agreeable. 
The  circle  of  friends,  relatives  and  acquaintance  commonly 
expands  wider  and  wider,  until  mankind  arrive  at  the  meridian 
of  life ;  and  then  they  diminish,  till  the  aged  are  left  almost 
alone  in  the  midst  of  a  new  world  of  strangers.  There  is 
nothing,  perhaps,  in  the  present  state,  which  so  sensibly  endears 
life,  and  so  strongly  draws  the  affections  to  it,  as  the  tender  ties 
which  unite  the  hearts  and  interests  of  individuals  to  each 


DEATH     IN     THE     MIDST     OF     LIFE.  451 

other.  These  tender  ties  are  often  broken  one  after  another  be- 
fore the  aged  are  taken  away,  which  frequently  renders  death 
more  desirable  than  life.  But  the  case  is  far  otherwise  with  those 
who  are  in  the  midst  of  their  days.  They  are  frequently  sur- 
rounded by  rising  and  numerous  families,  connected  with  a 
large  circle  of  warm  and  affectionate  friends,  and  deeply  inter- 
ested in  the  affairs  and  concerns  of  life.  It  is  in  this  period, 
that  the  views  of  men  are  enlarged,  their  relative  duties  are 
increased,  and  their  public  influence  widely  extended.  The 
cares  not  only  of  a  family,  but  of  a  smaller  or  larger  communi- 
ty, are  devolved  upon  them ;  and  they  feel  deeply  interested  in 
the  prosperity  of  both  church  and  state.  These  circumstances, 
which  seem  more  peculiar  to  those  in  the  midst  of  life,  all 
conspire  to  create  a  reluctance  to  leaving  their  friends  and  con- 
nections, wThose  welfare  lies  so  near  their  hearts.  How  often 
do  these  considerations  cause  pious  parents,  dutiful  children, 
affectionate  friends,  faithful  ministers  and  useful  men.  to  regret 
being  taken  away  in  the  midst  of  their  days,  and  separated  from 
those  whom  they  hold  most  dear  and  valuable  in  life! 

5.  Those  in  the  meridian  of  life  are  often  very  unwilling  to 
leave  the  world,  because  they  have  not  accomplished  the  de- 
signs they  have  formed,  nor  obtained  the  purposes  which  they 
have  long  pursued.  The  young  form  very  few  important 
designs,  and  the  aged  have  nearly  accomplished  theirs.  In  the 
decline  of  life,  men  commonly  lose  their  enterprising  spirit,  and 
endeavor  to  draw  all  their  purposes  into  a  narrower  compass, 
and  rest  satisfied  with  their  present  attainments.  But  those  in 
the  prime  and  vigor  of  their  days,  expand  their  desires  like  the 
waves  of  the  sea,  and  exert  all  their  mental  powers  to  lay  new 
plans,  to  obtain  new  objects,  and  to  put  forth  new  exertions  to 
accomplish  their  wishes.  They  look  a  great  way  forward,  and 
form  designs  which  must  take  years  to  carry  into  effect. 
Their  hearts  are  bound  up  in  their  darling  designs  and  pur- 
suits. They  ardently  desire  to  live  to  accomplish  their  purposes, 
which  must  be  entirely  defeated  if  death  should  arrest  them  in 
their  course.  This  Job  lamented  in  the  days  of  his  bereave- 
ment and  distress.  He  said,  "  My  days  are  past,  my  purposes 
are  broken  off,  even  the  thoughts  of  my  heart."  How  many 
have  left  their  farms  uncultivated,  their  houses  unfinished,  their 
merchandise  involved,  their  literary  works  uncompleted,  and 
their  families  and  friends  unprovided  for,  by  being  called  away 
in  the  midst  of  their  days !  Death,  in  such  instances,  falls  upon 
men  in  an  evil  time.  And  where  do  we  find  any  in  this  stage 
of  life,  who  are  not  engaged  in  some  worldly  design  or  pursuit ; 
and  who  would  not  feel  reluctant  to  leave  their  designs  unac- 
complished, and  the  objects  of  their  pursuit  unattained  ?     The 


452  SERMON     XXXV. 

middle-aged  are  generally  too  busy  to  be  willing  to  die,  and  too 
much  attached  to  the  world  to  be  willing  to  leave  it.     Besides, 

6.  Those  in  the  midst  of  their  days  are  more  unwilling  to 
die  than  others,  because  they  are  more  unfit.  This  is  common- 
ly the  case,  whether  they  are  saints  or  sinners.  When  saints 
are  the  most  involved  in  the  cares  and  concerns  of  the  world, 
they  are  then  the  most  unfit  to  leave  it,  and  generally  feel  so. 
They  find  that  they  have  not  set  their  souls  and  houses  in 
order,  so  as  to  be  practically  prepared  to  leave  this,  for  another 
world.  It  is  generally  in  the  midst  of  their  days,  that  good 
men  sensibly  and  visibly  decline  in  religion.  When  they  are 
young,  they  are  all  awake  and  alive  to  divine  things  ;  but  the 
cares  and  love  of  the  world,  as  they  advance  towards  the 
meridian  of  life,  very  often  cool  their  religious  fervor,  damp 
their  religious  hopes,  weaken  their  religious  exertions,  and 
diminish  their  religious  enjoyments.  They  feel  a  greater 
attachment  to  temporal,  and  a  less  attachment  to  spiritual  and 
divine  objects.  They  are  more  unfit  and  more  unwilling  to 
die,  than  they  were  in  their  earlier  days.  And  in  respect  to 
sinners,  they  find  their  worldly  views  and  affections  grow 
stronger  and  stronger,  as  they  approach  nearer  to  the  meridian 
of  life.  The  careless  become  careful,  the  idle  become  indus- 
trious, the  industrious  become  more  and  more  laborious,  and 
the  enterprising  become  more  ardent  and  indefatigable  in  their 
worldly  pursuits.  Their  hearts  become  more  and  more  wedded 
to  the  world.  We  find  that  the  meridian  of  life  is  often  very 
different  from  the  beginning  and  close  of  it,  both  in  good  and 
bad  men.  Christians  frequently  brighten  up  in  the  decline  of 
life,  who  had  been  cold  and  lifeless  in  the  days  of  their  vigor 
and  prosperity.  And  on  the  other  side,  those  who  had  been 
stupid  sinners  in  their  early  days,  sometimes  become  more 
serious  and  disposed  to  think  about  death  and  eternity,  in  the 
decline  of  life.  But  while  saints  or  sinners  are  in  the  midst  of 
their  days,  and  borne  forward  by  the  wind  and  tide  of  prosper- 
ity, they  are  generally  indisposed  to  think  much  about  death, 
and  still  more  averse  to  meeting  it.  Thus  there  are  many 
things  which  serve  to  make  those  m  the  midst  of  their  days 
more  unwilling  than  others  to  die.     Yet, 

II.  God  does  take  away  some  in  this  period  of  life.  It  is 
true,  indeed,  he  more  seldom  takes  away  the  middle-aged,  than 
either  those  who  have  not  reached,  or  those  who  have  passed 
the  meridian  of  life.  Much  the  largest  portion  of  the  human 
race  die  before  they  have  arrived  at  thirty  years  of  age,  and  the 
next  largest  portion  die  after  they  have  arrived  at  fifty.  And 
between  these  two  periods,  the  smallest  number  of  mankind  go 
off  the  stage  of  action  and  return  to  dust.     This  may  be  owing 


DEATH     IN     THE     MIDST     OF     LIFE.  453 

to  both  natural  and  moral  causes.  In  the  meridian  of  life,  as 
we  have  observed,  the  bodily  constitution  is  generally  the  most 
firm  and  robust,  and  least  exposed  to  fatal  accidents  and  disor- 
ders. The  moral  cause  may  be,  that  God  has  the  most  occa- 
sion for  the  exertion  of  mankind,  while  they  are  in  the  vigor  of 
their  mental  and  corporeal  powers  and  faculties.  He  employs 
human  agents  in  carrying  on  most  of  his  providential  designs. 
He  has  occasion  for  strong  men,  bold  men,  wise  men,  and  enter- 
prising men,  to  carry  into  execution  his  wise  and  holy  purposes. 
And  for  this  reason,  among  others,  he  preserves  such  men  in 
particular  from  the  stroke  of  death,  until  they  have  done  the 
work  which  he  has  for  them  to  do,  in  the  present  state  of  the 
world.  And  sometimes  their  very  reluctance  to  dying  may  be 
a  motive,  with  a  merciful  God,  to  spare  their  lives,  and  allow 
them  a  longer  space  for  trial.  It  seems  that  David's  desire  and 
prayer  in  the  text  was  heard  and  answered.  So  was  that  of 
Hezekiah  in  a  similar  case.  He  who  regards  the  young  ravens 
when  they  cry,  may  regard  the  cries  of  both  his  friends  and 
enemies,  when  they  plead  for  sparing  mercy.  But  still,  God 
does  take  away  some,  notwithstanding  all  their  desires  and 
prayers  for  the  continuance  of  life.  He  has  done  this  in  ten 
thousand  instances  in  times  past ;  and  he  has  not  restrained 
himself  from  doing  it  in  time  to  come,  by  any  promise  or  en- 
couragement he  has  given  to  the  middle-aged.  He  has  reserv- 
ed their  lives,  as  well  as  the  lives  of  others,  in  his  own  power. 
Though  they  may  resolve  to  go  to  their  farms,  or  merchandise  ; 
though  they  may  lay  schemes  to  do  good,  or  to  do  evil ;  yet 
they  know  not  what  shall  be  on  the  morrow,  for  their  life,  like 
a  vapor,  may  vanish  in  a  moment,  and  death  disappoint  all 
their  purposes,  desires,  and  hopes.  God  may  see  good  reasons 
for  cutting  off  their  lives  in  the  midst  of  their  days.  Their 
calculating  upon  life,  putting  far  away  the  evil  day,  and  crying 
peace,  and  safety,  may  be  a  reason  in  the  divine  mind  for  short- 
ening their  days,  and  blasting  their  hopes  and  purposes.  God 
may  know  that  they  have  determined  to  live  to  themselves,  in- 
stead of  living  to  him  and  seeking  his  glory,  which  ought  to 
be  their  supreme  desire  and  design  of  living.  But  when  there 
is  no  reason  for  taking  away  the  middle-aged  on  their  own  ac- 
count, there  may  be  reasons  on  account  of  others,  who  may 
receive  great  and  lasting  benefit  from  their  death  in  the  midst 
of  their  days.  The  death  of  the  middle-aged  is  uncommonly 
alarming  and  instructive ;  and  therefore  such  may  be  taken 
away  for  the  saving  good  of  the  living,  especially  of  those  in 
the  same  stage  of*  life.  For  these,  or  some  such  reasons,  God 
does  cut  down  some  of  the  tall,  flourishing  and  fruitful  trees  in 
his  garden.     God  took  away  lovely  Jonathan  and  pious  Josiah 


454  SERMON     XXXV. 

in  the  midst  of  their  days.  And  he  is  still  of  one  mind,  and 
who  can  turn  him  ?  And  what  his  wisdom  and  goodness  dic- 
tate, he  will  do,  notwithstanding  the  hopes,  and  fears,  and 
prayers,  and  cries,  and  efforts,  of  erring  mortals.  "  Behold,  he 
taketh  away,  who  can  hinder  him  ?  Who  will  say  unto  him, 
What  doest  thou? "  It  becomes  both  the  dying  and  the  living 
to  say,  "  It  is  the  Lord,  let  him  do  what  seemeth  him  good." 

IMPROVEMENT. 

1.  If  those  in  the  meridian  of  life  are-  so  unwilling  to  die, 
then  those  who  have  been  preserved  through  that  period  have 
peculiar  reason  to  be  thankful  that  they  are  still  among  the 
living.  God  might  have  taken  us  away  in  the  morning  or 
meridian  of  life.  How  long  have  some  of  us  lived,  and  how 
many  have  fallen  on  our  right  hand  and  left,  and  in  the  nearest 
connection  with  us !  We  have  been  in  deaths  oft,  and  yet 
have  escaped.  God  has  graciously  regarded  our  former  ex- 
pectations and  desires  of  living,  our  fears  of  death,  and  per- 
haps our  prayers  for  preservation.  In  some  instances,  we  have 
reason  to  hope  that  his  sparing  mercy  has  been  connected  with 
his  saving  mercy.  If  not,  it  may  be  that  he  is  still  waiting  to 
be  gracious  to  us.  Others  have  had  as  strong  desires  and 
expectations  of  living,  and  as  great  a  dread  of  dying,  and  put 
up  as  sincere  prayers  for  sparing  mercy,  as  we  ever  felt  or 
expressed;  and  yet  God, in  his  amiable  and  awful  sovereignty, 
consigned  them  to  an  early  grave.  How  thankful  should  we 
be  for  such  distinguishing  goodness !  And  how  reasonable  it 
is  that  we  should  henceforward  be  willing  to  die,  and  wait  with 
patience  until  our  appointed  change  come !  We  ought  to  give 
up  the  world  before  it  is  taken  from  us ;  and,  like  good  old 
Barzillai,  spend  the  residue  of  our  days  in  a  practical  prepara- 
tion for  death.  Good  old  men  of  old  used  to  die  daily,  and 
speak  frequently  of  the  time  of  their  departure,  which  they 
realized  to  be  at  hand.  The  aged  at  this  day  and  in  this  place 
have  the  same  admonitions  of  their  dying  hour,  by  the  decays 
of  nature,  and  by  the  late  frequent  deaths  of  their  contempo- 
raries. The  young  may  die,  but  we  must  die.  The  young 
have  many  duties  to  perform,  but  one  thing  and  one  duty  is 
most  needful  to  us.  Let  us  stand  waiting,  and  watching,  and 
preparing  for  the  coming  of  our  Lord. 

2.  If  those  in  the  meridian  of  life  are  so  unwilling  to  die, 
and  so  desirous  of  living,  then  they  have  been  greatly  favored 
and  distinguished.  God  has  taken  away  more  than  half  of 
mankind  since  you  were  born ;  many  of  whom  were  as  unwil- 
ling to  die,  and  as  desirous  of  living,  as  you  now  are,  or  ever 


DEATH     IN     THE     MIDST     OF     LIFE.  455 

have  been ;  and  who  had  as  good  ground  to  expect  long  life  as 
you  now  have,  or  ever  have  had.  But  God,  for  wise  and  holy 
reasons,  has  counteracted  their  desires,  defeated  their  designs, 
and  buried  all  their  promising  prospects  in  the  grave ;  while,  in 
sovereign  mercy,  he  has  guarded,  guided  and  prolonged  your 
lives,  which  you  have  valued  more  than  all  the  ten  thousand 
temporal  blessings  God  has  ever  bestowed  upon  you.  You 
have  never  seen  the  time,  perhaps,  when  you  would  not  have 
been  willing  to  give  up  any  and  every  thing  you  possessed  in 
the  world,  if  it  might  be  the  means  of  preserving  your  precious 
lives.  This  blessing,  which  comprises  all  other  temporal  bles- 
sings you  have  ever  enjoyed,  God  has  been  pleased  to  preserve 
and  continue,  amidst  innumerable  dangers,  diseases  and  acci- 
dents. You,  yourselves  being  judges,  are  under  the  most 
strong  and  endearing  obligations  to  give  God  your  hearts  and 
your  spared  lives.  And  whether  you  have  or  have  not  given 
God  your  hearts  and  your  lives,  you  have  no  claim  upon  him  to 
spare  you  any  longer.  God  has  done  enough  and  more  than 
enough  by  the  way  of  means,  to  make  you  prepared  and  wil- 
ling to  die.  Why  then  should  you  not  expect  to  die,  as  well 
as  the  aged  ?  Why  then  should  you  not  be  willing  to  die,  as 
well  as  the  aged?  Distinguishing  goodness  calls  for  distin- 
guishing love,  gratitude  and  obedience.  If  any  of  you  have 
hitherto  withholden  that  love,  gratitude  and  obedience,  which 
you  owe  to  God  for  his  goodness,  you  have  great  reason  to 
fear  that  he  will  soon  cut  you  down  as  barren  and  unfruitful 
trees,  that  cumber  the  ground. 

3.  If  those  in  the  meridian  of  life  are  the  most  unwilling  to 
die,  then  they  are  the  most  unwilling  to  hear  and  obey  the  voice 
of  God  in  his  word  and  providence.  The  same  things  that 
conspire  to  make  them  the  most  unwilling  to  die,  make  them 
the  most  unwilling  to  hear  any  thing  which  reminds  them  of 
their  frailty  and  mortality,  and  of  their  duty  to  prepare  for  leav- 
ing this  world  and  going  into  another.  They  are  in  their  full 
strength,  and  hate  to  hear  of  their  weakness  and  frailty.  They 
are  attached  to  the  world  and  to  the  men  and  things  of  the 
world,  and  hate  to  hear  of  their  ever  leaving  them.  They  love 
life,  and  hate  to  hear  of  death.  They  love  time,  and  hate  to 
hear  of  eternity.  They  love  their  business,  their  purposes,  and 
promising  prospects,  and  hate  to  hear  of  leaving  this  business 
unfinished,  their  designs  unaccomplished,  and  their  desirable 
objects  unattained.  They  are  too  busy  to  read,  or  hear,  or 
speak  of  future  and  eternal  realities.  Their  thoughts  of  the 
world  exclude  their  thoughts  of  God.  Their  love  to  the  world 
excludes  their  love  to  God.  The  consequence  is,  that  they 
become  habitually  stupid  and  inattentive  to  the  concerns  of 


456  SERMON     XXXV. 

their  souls,  and  dread  to  see,  to  hear,  or  to  feel  any  thing  which 
serves  to  awaken  them  out  of  their  habitual  and  sinful  stu- 
pidity. They  know  how  to  guard  their  eyes,  their  ears,  their 
hearts  and  their  consciences,  against  what  God  says  to  them, 
either  in  his  word  or  providence.  In  this  respect,  they  differ 
from  those  who  are  younger,  and  those  who  are  older  than 
thev-  Children  and  youth  are  easily  affected  by  hearing  and 
reading  the  word  of  God,  and  by  feeling  and  seeing  the  sove- 
reign hand  of  God  in  the  holy  and  sovereign  dispensations  of 
his  providence.  Their  eyes  and  ears  affect  their  hearts.  But 
those  who  are  in  the  midst  of  their  days  have  learned  to  bar  their 
minds  against  every  thing  that  tends  to  disturb  their  peace,  and 
lead  their  thoughts  into  eternity.  So  that  they  can  coolly  and 
carelessly  see  and  hear  the  most  solemn  truths,  and  the  most 
alarming  providences.  They  imagine  that  their  mountain 
stands  strong,  while  the  young,  the  aged  and  infirm  have  rea- 
son to  fear  and  tremble  at  the  admonitions  of  God  in  his  word 
and  providence.  God  complained  of  the  peculiar  stupidity 
of  this  class  of  men  among  his  people  of  old.  To  every  indi- 
vidual of  this  class  he  said,  by  the  prophet  Jeremiah,  "  I  spake 
unto  thee  in  thy  prosperity,  but  thou  saidst,  I  will  not  hear." 
And  Solomon  said,  "  The  prosperity  of  fools  shall  destroy 
them."  Those  who  are  in  the  midst  of  their  days,  and  at  the 
height  of  prosperity,  take  care  not  to  put  themselves  into  the 
rank  either  of  the  young  or  of  the  old.  And  therefore  they 
consider  themselves  uninterested,  and  feel  unaffected,  by  what 
God  says  to  the  aged  and  the  young.  They  are  ready  to 
imagine  that  they  have  a  peculiar  right  to  disregard  what  both 
the  young  and  the  aged  ought  to  regard ;  and  to  say  unto  God, 
"  Depart  from  us  ;"  for  we  desire  not  to  be  disturbed.  Whether 
this  be  not  true,  I  appeal  to  your  own  conduct  and  consciences 
to  determine ;  and  to  draw  the  solemn  conclusion,  whether 
you,  of  all  men,  are  not  the  most  unprepared  to  live,  to  die  and 
go  into  eternity,  and  whether  you  may  safely  wait  for  a  more 
convenient  season  to  set  your  souls  and  houses  in  order. 

4.  If  those  who  are  in  the  midst  of  their  days  are  the  most 
fond  of  living,  and  the  most  unwilling  to  die,  then  we  may  see 
one  reason  why  God  does  actually  take  away  some  in  that 
period  of  life.  Though  he  does  not  afflict  willingly,  nor  grieve 
the  children  of  men ;  and  though  he  knows  that  death,  in  the 
midst  of  life,  and  high  hopes  and  expectations,  must  be  ex- 
tremely grievous  to  the  dying  and  the  living ;  yet  sometimes 
he  sees  fit  to  send  death  in  such  an  evil  time.  He  may  do 
this  for  the  benefit  or  hurt  of  the  dying,  or  for  the  benefit  or 
hurt  of  the  living.  He  knows  that  the  deaths  of  those  in  the 
midst  of  their  days  are  more  alarming,  and  make  a  deeper  im- 


DEATH      IN      THE      Ml  1)  S  T      OF      El  V  E  .  457 

pression  upon  the  human  mind,  than  the  deaths  of  the  young, 
or  of  the  old.  He  knows  how  painful  and  distressing  it  will 
be  to  the  dying,  to  have  all  their  earthly  desires  and  hopes  des- 
troyed ;  and  he  knows  how  distressing  it  will  be  to  the  living, 
to  have  those  taken  away  on  whom  they  had  placed  peculiar 
hopes  and  dependence.  But  he  may  see  it  best  to  disappoint 
all  such  mutual  hopes  and  expectations,  to  teach  them  and 
others  the  vanity  of  the  world,  the  uncertainty  of  life,  and  the 
infinite  importance  of  being  habitually  and  practically  ready 
to  go  the  way  of  all  the  earth.  Those  who  die  in  the  midst  of 
their  days,  and  in  their  full  strength  and  activity,  commonly 
die  suddenly  and  unexpectedly  to  themselves  and  others,  which 
is  a  most  alarming  circumstance  of  their  death.  It  speaks  to 
the  young  and  to  the  old,  but  especially  to  those  who  are  in 
the  midst  of  life,  health,  strength,  activity,  prosperity  and  prom- 
ising prospects,  and  bids  them  to  be  ready  also.  They  have 
no  excuse  for  applying  the  voice  of  providence,  in  such  instan- 
ces, to  any  but  themselves.  Their  views  and  feelings,  and  cir- 
cumstances in  life,  tell  them  that  they  are  the  very  persons  to 
whom  God  is  speaking,  and  giving  a  solemn  admonition  of 
their  frailty  and  mortality,  and  of  their  duty  to  prepare  for  their 
dying  hour.  He  knows  how  much  they  need  such  admoni- 
tions, and  how  difficult  it  will  be  to  resist  the  impressions  he 
designs  to  make  upon  their  minds.  Though  they  may  have 
disregarded  the  voice  of  his  word,  they  may  regard  the  voice 
of  his  providence,  which  directly  warns  them  of  their  danger 
and  duty.  And  how  often  have  such  admonitions  of  provi- 
dence proved  the  means  of  the  saving  good  of  the  living! 

5.  If  those  in  the  midst  of  their  days  are  the  most  unwilling 
to  die,  then  those  in  this  stage  of  life,  in  this  place,  are  in  a 
very  dangerous  situation.  If  we  look  round  upon  those  who 
are  between  thirty  and  fifty  years  of  age,  how  few  can  we  find 
that  have  made  their  peace  with  God,  and  begun  to  live  to  his 
glory!  How  few  are  either  habitually  or  practically  prepared 
to  leave  the  world  !  How  many  are  entirely  absorbed  in  the 
cares  and  concerns  of  the  world,  and  are  too  busy  to  think,  to 
read,  to  hear,  to  meditate,  or  pray !  They  are  standing  all  the 
day  idle,  and  refusing  to  enter  into  the  vineyard  of  Christ. 
They  neither  worship  God  in  secret,  nor  in  private,  nor  in  pub- 
lic. They  neither  serve  God,  nor  their  generation  according 
to  the  will  of  God,  but  serve  themselves  supremely  and 
entirely ;  and  tlirow  their  whole  weight  and  influence  to 
obstruct  the  cause  of  God,  their  own  good,  and  the  good  of 
their  fellow  men.  And  is  it  safe  to  stand,  and  live,  and  act  in 
such  a  manner,  while  God  has  need  of  you,  and  calls  you  into 
his  service  ?     Are  you  willing  to  live  in  this  manner ;  are  you 

vol.  in.  58 


458  SERMON      X  X  X  V. 

willing  to  die  in  this  manner  ?  What  account  can  you  give 
of  your  time,  your  talents,  and  the  religious  advantages  God 
has  given  you?  Though  your  Lord  has  gone  to  heaven,  he 
will  soon,  and  perhaps  suddenly  and  unexpectedly,  call  you  to 
an  account.  Your  feet  stand  on  slippery  places;  and  it  is  as 
much  as  your  precious  souls  are  worth,  to  wait  for  a  more  con- 
venient season  ;  it  may  never  come ;  and  if  it  does  not,  you 
are  lost  for  ever. 

Finally,  this  subject,  and  the  late  instance  of  mortality  in  this 
place,  call  aloud  upon  those  in  the  midst  of  their  days  to  pre- 
pare to  follow  one  of  their  own  age  into  that  vast  eternity 
whither  he  has  gone,  and  never  to  return.  He  lived  stupid, 
thoughtless,  and  secure  in  sin,  until  he  was  brought  to  the  very 
sight  of  death.  He  was  carried  away  with  the  vanity  of  the 
world,  and  the  pleasing  prospects  of  living,  and  abused  the 
calls,  the  mercies,  and  patience  of  God,  which  gave  him  pain, 
self-condemnation  and  remorse.  He  was  constrained  to  say, 
"  The  world,  the  world  has  ruined  me."  He  was  brought  to 
give  up  all  his  vain  hopes  and  expectations  from  the  world, 
and  to  feel  the  duty  and  importance  of  choosing  the  one  thing 
needful.  But  whether  he  did  ever  heartily  renounce  the  world 
and  choose  God  for  his  supreme  portion,  cannot  be  known  in 
this  world.  In  his  own  view,  he  did  become  reconciled  to 
God,  and  derived  peace  and  hope  from  his  supposed  reconcili- 
ation. But  it  is  more  than  possible,  that  like  others  on  a  sick 
bed,  he  built  his  hopes  upon  a  sandy  foundation.  Let  his 
case,  however,  be  what  it  may,  he  is  dead,  and  called  away 
from  his  relatives  and  friends,  just  as  he  entered  the  meridian 
of  life.  His  death,  therefore,  speaks  with  an  emphasis  to 
parents,  brothers  and  sisters,  and  especially  to  those  of  his  own 
age,  to  be  wiser  and  better  than  he  was,  and  not  delay  seeking 
and  serving  God  to  a  dying  hour.  It  is  not  I,  but  my  son, 
who  now  preaches  to  you,  whose  voice  once  sounded  pleasant 
in  your  ears.  Be  pleased,  therefore,  to  hear  his  voice  from  the 
dead ;  and  prepare  to  follow  him  to  heaven,  if  he  has  been 
permitted  to  enter  there. 


SERMON   XXXVI. 


THE  WORD  OF  GOD  TAUGHT  BY  HIS  PROVIDENCE. 

APRIL  15,  1821. 


Blessed  is  the  man  whom  thou  chastenest,  O  Lord,  and  teachest  him  out  of  thy 
law.  —  Psalm  xciv.  12. 

Though  this  world  is  designed  to  be  a  moral  school,  and  is 
adapted  to  teach  mankind  the  most  necessary  knowledge,  yet 
they  are  naturally  dull  of  apprehension,  and  averse  to  receiving 
divine  instruction.  But,  happy  for  them,  God  is  able  to  em- 
ploy effectual  means  to  lead  them  to  the  saving  knowledge  of 
the  truth.  This  the  Psalmist  plainly  asserts  in  the  words  I  have 
read.  "  Blessed  is  the  man  whom  thou  chastenest,  O  Lord,  and 
teachest  him  out  of  thy  law."  The  spirit  of  the  text  may  be 
comprised  in  this  general  observation.  Those  are  happy  whom 
God  chastises  in  order  to  teach  them  out  of  his  word.     I  shall, 

I.  Consider  why  God  chastises  men  in  order  to  teach  them 
out  of  his  word. 

II.  Consider  how  he  employs  chastisement  to  teach  them 
out  of  his  word.     And, 

III.  Show  that  his  instruction  makes  them  happy. 

I.  Let  us  consider  why  God  chastises  men  in  order  to  teach 
them  out  of  his  word.  He  does  not  afflict  willingly,  nor  grieve 
the  children  of  men.  It  is  only  if  need  be,  that  he  ever  afflicts 
or  grieves  them.  If  he  could  as  well  give  them  all  necessary 
instruction,  without  chastising  them,  he  would  always  do,  it. 
But  they  are  all  naturally  unwilling  to  be  instructed  in  his 
word.  "  They  say  unto  him,  depart  from  us,  for  we  desire  not 
the  knowledge  of  thy  ways."  The  general  reason,  therefore, 
why  he  chastises  them  in  order  to  teach  them  out  of  his  word, 
is,  because  they  disregard  milder  modes  of  teaching.     They 


460  SERMON     XXXVI. 

will  not  receive  instruction  from  his  works,  which  are  suited  to 
give  them  the  most  important  instruction.  "  The  heavens 
declare  the  glory  of  God,  and  the  firmament  showeth  his  handy 
work.  Day  unto  day  uttereth  speech,  and  night  unto  night 
showeth  knowledge."  But  the  Psalmist  says  in  the  context, 
that  mankind  are  too  stupid  to  read  the  character  of  their 
Creator  in  his  works  of  creation.  "  Understand  ye  brutish 
among  the  people  :  and  ye  fools,  when  will  ye  be  wise  ?  He 
that  planted  the  ear,  shall  he  not  hear  ?  He  that  formed  the 
eye,  shall  he  not  see?  He  that  chastiseth  the  heathen,  shall 
not  he  correct  ?  The  Lord  knoweth  the  thoughts  of  man,  that 
they  are  vanity."  It  follows,  "  Blessed  is  the  man  whom  thou 
chastenest,  O  Lord,  and  teachest  him  out  of  thy  law."  If  men 
would  resrard  the  still  small  voice  of  God  in  his  works,  and 
read  his  character  therein  displayed,  they  would  fly  to  his  word 
for  light  and  instruction,  without  needing  or  feeling  his  chastis- 
ing hand.  But  they  will  not  open  their  eyes  to  see  him,  nor 
their  ears  to  hear  him,  until  they  are  constrained  to  do  it  by 
the  rod  of  correction. 

Nor  will  they  receive  divine  instruction  from  the  favors  God 
bestows  upon  them.  He  often  complains  of  his  people  of  old, 
for  refusing  instruction  under  the  smiles  of  his  providence. 
"  The  ox  knoweth  his  owner,  and  the  ass  his  master's  crib ;  but 
Israel  doth  not  know,  my  people  doth  not  consider."  "  I  spake 
unto  thee  in  thy  prosperity ;  but  thou  saidst,  I  will  not  hear. 
This  has  been  thy  manner  from  thy  youth."  The  goodness  of 
God  is  full  of  instruction,  but  there  is  nothing  in  him,  which 
men  are  more  prone  to  despise  and  disregard.  The  blessings 
which  are  constantly  flowing  from  his  kind  and  beneficent  hand, 
and  which  are  calculated  to  affect  grateful  and  benevolent  hearts, 
naturally  serve  to  stupify  the  unholy  and  unthankful.  They 
will  not  regard  this  mild  mode  of  instruction. 

Nor  will  men  generally  regard  the  messages  of  God,  which 
he  sends  by  the  mouth  of  his  servants.  Pharaoh  would  not 
regard  his  messages  by  the  hand  of  Moses.  Manasseh  would 
not  regard  his  messages  by  the  hand  of  his  prophets.  The 
Jews  would  not  regard  his  messages  delivered  by  Christ.  And 
the  world  would  not  regard  his  messages  by  his  inspired  apos- 
tles. The  same  spirit  has  ever  since  reigned  in  the  hearts  of 
those  in  prosperity.  Their  attention  and  affections  are  too 
much  fixed  on  other  objects,  to  regard  his  word.  This  is  the 
plain  reason  why  God  so  often  chastises  men  in  order  to 
instruct  them  in  the  knowledge  of  divine  truth.  When  they 
will  not  be  instructed  by  gentler  methods,  he  sees  it  proper 
and  necessary  to  throw  them  into  darkness  and  distress,  and  in 
that  way  prepare  them  to  hearken  to  divine  instruction.     He 


TEACHINGS  OF   PROVIDENCE.  461 

expressly  tells  us  that  he  takes  this  method  to  answer  this  pur- 
pose. He  expressly  says  by  Jeremiah  concerning  his  people: 
"  They  refuse  to  know  me,  saith  the  Lord.  Therefore  thus 
saith  the  Lord  of  hosts  :  Behold  I  will  melt  them  and  try 
them."  Again  he  says  by  Hosea,  "  I  will  go  and  return  to 
my  place,  till  they  acknowledge  their  offence,  and  seek  my 
face  :  in  their  affliction  they  will  seek  me  early."  This,  David 
acknowledges  was  the  effect  which  divine  chastisements  had 
upon  the  Israelites  in  the  wilderness.  "  When  he  slew  them, 
then  they  sought  him :  and  they  returned  and  inquired  early 
after  God."  God  chastised  Manasseh  so  severely  because  he 
would  not  be  taught  by  milder  means.  "  And  the  Lord  spake 
to  Manasseh,  and  to  his  people :  but  they  would  not  hearken. 
Wherefore  the  Lord  brought  upon  them  the  captains  of  the 
host  of  the  king  of  Assyria,  which  took  Manasseh  among  the 
thorns,  and  bound  him  with  fetters,  and  carried  him  to  Baby- 
lon. And  when  he  was  in  affliction,  he  besought  the  Lord 
his  God,  and  humbled  himself  greatly  before  the  God  of  his 
fathers,  and  prayed  unto  him :  and  he  was  entreated  of  him, 
and  heard  his  supplication,  and  brought  him  again  to  Jerusa- 
lem into  his  kingdom.  Then  Manasseh  knew  that  the  Lord 
he  was  God."  Job  gives  the  same  reason  why  God  chastises 
men  in  order  to  instruct  them.  "  For  God  speaketh  once,  yea 
twice,  yet  man  perceiveth  it  not.  Then  he  openeth  the  ears  of 
men,  and  sealeth  their  instruction."  And  again  he  says  of 
incorrigible  kings  on  the  throne,  "  If  they  be  bound  in  fetters, 
and  be  holden  in  cords  of  affliction,  then  he  showeth  them 
their  work,  and  openeth  also  their  ear  to  discipline."  God 
generally  uses  a  great  many  gentle  means  with  mankind 
before  he  chastises  them  with  the  rod  of  his  wrath.  But  when 
all  milder  means  fail  of  producing  the  desired  effect,  then  he 
is  under  a  moral  necessity  of  chastising  them  for  their  good. 
He  knows  that  if  the  inhabitants  of  the  earth  will  not  be 
instructed  by  his  works,  or  by  his  mercies,  they  may  be 
brought  to  learn  righteousness  by  his  judgments.  I  now  pro- 
ceed to  consider, 

II.  How  God  employs  chastisements  to  teach  men  out  of 
his  word. 

The  Psalmist  plainly  intimates  that  God  makes  use  of  afflic- 
tions as  means  of  instructing  men  in  the  knowledge  of  divine 
truth.  "  Blessed  is  the  man  whom  thou  chastenest,  O  Lord, 
and  teachest  him  out  of  thy  law."  By  law  here  we  are  to 
understand  not  only  the  moral  and  ceremonial  law,  but  the 
scriptures  in  general,  or  the  whole  word  of  God.  The  word 
law,  through  the  whole  book  of  Psalms,  is  used  in  this  large 
and  comprehensive  sense.     The  law  means  the  statutes,  the 


462  SERMON     XXXVI. 

testimonies,  precepts,  judgments  and  commands  of  God ;  and 
all  these  mean  the  same  as  the  word  of  God,  or  the  sacred 
scriptures  in  general.  It  is  in  these  that  the  great  doctrines  and 
duties  of  religion  are  contained,  which  are  necessary  to  be 
known,  in  order  to  make  men  wise  unto  salvation.  For  God, 
therefore,  to  teach  men  out  of  his  word,  is  to  teach  them  that 
knowledge  which  is  spiritual,  and  connected  with  eternal  life. 
The  question  now  is,  how  does  God  employ  trials,  afflictions, 
and  every  species  of  chastening,  to  teach  men  the  saving 
knowledge  of  his  word  ?     And  here  I  would  observe, 

1.  He  employs  these  means  to  induce  men  to  read  his  word. 
In  the  day  of  prosperity,  the  word  of  God  is  greatly  neglected. 
Few  feel  the  importance  of  reading  the  Bible,  while  they  are 
under  the  smiles  of  Providence.  But  when  their  days  are 
darkened,  their  earthly  hopes  are  disappointed,  and  their  hearts 
are  filled  with  sorrow  and  distress,  then  they  naturally  apply 
to  the  word  of  God  for  comfort,  whether  they  are  or  are  not 
prepared  to  receive  it.  God  often  chastens  persons,  to  bring 
them  to  the  long  neglected  duty  of  reading  his  word.  He 
knows  that  the  bereaved  and  afflicted  may  easily  be  made  sen- 
sible of  their  need  of  searching  the  scriptures  ;  and  he  has 
often  actually  brought  them,  under  his  afflictive  hand,  to  pon- 
der his  word  with  deep  and  fixed  attention.  David  gratefully 
acknowledges  that  afflictions  had  this  happy  effect  upon  him. 
"  It  is  good  for  me  that  I  have  been  afflicted  ;  that  I  might  learn 
thy  statutes.  Unless  thy  law  had  been  my  delights,  I  should 
then  have  perished  in  mine  affliction.  Trouble  and  anguish 
have  taken  hold  on  me  ;  yet  thy  commandments  are  my  de- 
lights." Other  good  men  have  found  the  same  salutary  effect 
of  afflictions.  And  when  sinners  are  stripped  of  their  earthly 
blessings,  they  are  constrained  to  go  to  the  Bible  for  support 
and  relief,  though  they  find  every  page  condemns  them.  God 
means  that  their  afflictions  should  drive  them  to  that  treasure 
of  wisdom  and  instruction. 

2.  God  employs  afflictions  and  chastenings  to  make  men 
hear  his  word.  While  men  remain  undisturbed  in  their  earthly 
enjoyments,  and  have  no  bitter  cup  of  affliction  put  into  their 
hands,  they  imagine  their  mountain  stands  strong,  and  they 
feel  as  great  indifference  to  hearing  as  to  reading  the  word  of 
God.  But  when  he  stretches  out  his  hand  and  strikes  away 
the  foundation  of  their  worldly  hopes  and  prospects,  and  wrings 
their  hearts  with  anguish  and  distress,  they  are  then  no  less 
anxious  to  hear  than  to  read  his  word.  God  makes  use  of 
chastisements  to  give  them  a  teachable  spirit,  and  dispose  them 
to  hear  the  gospel.  It  is  his  usual  method,  when  he  designs 
to  teach  men  out  of  his  law,  to  make  them  willing  to  go  to 


TEACHINGS  OF  PROVIDENCE.  463 

the  place  he  has  appointed  for  their  instruction.  And  he  can 
insensibly  lead  them  there  by  afflictions,  when  all  other  means 
have  failed  to  bring  them  to  his  house.  How  many  have  been 
solicitous  to  attend  the  preaching  of  ihe  gospel,  in  a  day  of 
adversity,  who  had  no  inclination  to  hear  it  before !  When 
the  afflicted  have  no  heart  to  hear  any  thing  about  the  world 
and  its  vain  pursuits  and  enjoyments,  then  God  opens  their 
ear  to  hear  the  gospel,  and  seals  instruction.  By  means  of 
outward  afflictions,  he  carries  them  where  they  may  be  taught 
what  their  peculiar  circumstances  require  them  to  know,  and 
what,  through  negligence,  they  have  yet  to  learn,  in  order  to 
their  present  peace  and  future  happiness. 

3.  God  employs  his  corrections  to  make  men  understand,  as 
well  as  read  and  hear  his  word.  Many  who  both  read  and 
hear  the  word  of  God  in  a  time  of  prosperity,  read  and  hear  it 
in  vain.  They  do  not  wish  to  understand  and  apply  divine 
truths  to  themselves,  for  they  feel  no  occasion  for  it.  But  the 
afflicted  often  wish  to  understand,  as  well  as  to  read  and  hear 
the  gospel.  And  it  is  not  uncommon  for  persons  to  learn  more 
of  God,  more  of  the  law  of  God,  more  of  their  own  hearts, 
more  of  the  reality  and  importance  of  divine  things,  and  more 
of  the  nature  and  design  of  the  gospel  in  a  few  days  of  sickness, 
or  in  a  few  weeks  of  adversity,  than  they  had  learned  in 
months  and  years  of  prosperity.  By  affliction  God  turns  off 
their  attention  from  the  world,  and  fixes  their  attention  upon 
himself.  He  draws  forth  their  native  depravity,  and  lets  them 
see  that  they  are  like  a  bullock  unaccustomed  to  the  yoke,  and 
a  wild  bull  in  a  net;  that  they  are  entirely  in  his  hand;  that 
he  can  destroy,  and  none  can  stay  his  hand ;  that  there 
is  no  door  of  hope  any  where  but  in  the  gospel;  that  they 
must  submit  to  divine  sovereignty  and  embrace  the  Saviour,  or 
they  can  never  see  good  and  enjoy  peace,  either  in  this  world 
or  the  next.  Thus  God  often  employs  external  afflictions, 
bereavements  and  trials,  to  make  the  most  stout-hearted  under- 
stand and  feel  the  truth  of  what  he  has  said  of  himself  and  of 
them  in  his  word.  He  throws  them  into  a  situation,  in  which 
they  are  constrained,  by  their  own  views  and  feelings,  to  under- 
stand what  he  is,  what  they  are,  and  what  the  gospel  requires, 
promises  and  threatens.  He  causes  them  to  know  what  they 
were  most  unwilling  to  know.     I  may  add, 

4.  He  employs  the  same  powerful  means  to  bring  the  afflict- 
ed to  love  the  saving  truths  of  the  gospel.  When  he  has  led 
them  to  read,  to  hear  and  to  understand  his  word,  he  can  and  often 
does  open  their  hearts  to  embrace  it.  He  gives  them  a  spiritual 
discerning  of  spiritual  things.  He  has  in  innumerable  in- 
stances, by  means  of  afflictions,  brought  men  to  renounce  the 


464  SERMON     X  X  X  V  1  . 

world  and  the  things  of  the  world,  and  to  take  him  for  their 
supreme  portion.  It  was  in  the  wilderness  that  he  formed  the 
most  pious  and  holy  generation  of  Israel,  who  took  possession 
of  the  land  of  promise.  It  is  usually  the  case,  in  times  of 
general  security  and  stupidity,  that  he  converts  individuals  by 
means  of  his  chastenings.  He  first  afflicts,  and  then  teaches 
them  out  of  his  law.  He  makes  them  feel  the  necessity  of 
reading,  hearing,  understanding  and  embracing  the  gospel,  and 
then  opens  their  hearts  to  embrace  it.  He  causes  them  to 
know  the  rod,  and  who  has  appointed  it ;  and  the  happy  fruit  is 
the  taking  away  of  their  sins.  Thus  he  often  afflicts  men  for 
the  purpose  of  giving  them  saving  instruction.  And  when  this 
is  his  purpose  of  afflicting,  he  never  fails  to  accomplish  his 
gracious  design. 

It  now  remains  to  show,     '' 

III.  The  happiness  of  those  whom  God  effectually  teaches 
the  knowledge  of  his  word,  by  means  of  the  afflictive  dispen- 
sations of  his  providence.  Every  such  person  is  pronounced 
happy  in  the  text:  "  Blessed  is  the  man  whom  thou  chastenest, 
O  Lord,  and  teachest  him  out  of  thy  law."  No  afflictions  in 
themselves  are  joyous,  but  grievous ;  yet,  under  divine  teach- 
ings, thev  become  the  occasion  of  great  and  lasting  happiness. 
For, 

1.  The  knowledge  men  are  taught  through  this  medium, 
affords  them  real  comfort  and  consolation,  though  their  afflic- 
tions continue.  As  soon  as  they  become  acquainted  with  God, 
as  he  is  revealed  in  his  word,  and  feel  reconciled  to  his  charac- 
ter and  government,  they  rejoice  that  he  reigns,  and  that  they 
and  all  his  creatures  are  under  his  wise  and  holy  disposal. 
They  feel  a  joyful  confidence  in  the  rectitude,  wisdom  and 
goodness  of  all  his  dispensations.  They  choose  that  his  will 
should  be  done  rather  than  their  own  ;  and  that  his  glory  should 
be  promoted,  rather  than  their  own  personal  good  should  be 
regarded.  With  such  views  and  feelings  Job  said,  "  Though 
he  slay  me,  yet  will  I  trust  in  him."  David  said  from  his  own 
experience,  "  Great  peace  have  they  that  love  thy  law,  and 
nothing  shall  offend  them."  And  the-  primitive  christians  said, 
"  As  dying,  but  behold,  we  live  ;  as  chastened,  and  not  killed ; 
as  sorrowful,  yet  always  rejoicing ;  as  having  nothing,  and  yet 
possessing  all  things."  Those  whom  God  teaches  out  of  his 
law  find  abundant  consolation  in  the  gospel,  where  he  has 
promised  never  to  leave  nor  forsake  them,  to  hear  their  prayers, 
to  grant  them  divine  support,  and  to  make  all  things  work 
together  for  their  good.  So  that,  though  afflictions  abide  them, 
yet  they  can  rejoice  in  the  Lord,  and  joy  in  the  God  of  their 
salvation. 


TEACHINGS  OF  PROVIDENCE.  465 

2.  They  are  happy  when  their  peculiar  troubles  and  trials 
are  removed.  Divine  instruction  in  adversity  teaches  them  how 
to  feel  and  act  in  prosperity.  The  prophet  says,  "  It  is  good 
for  a  man  to  bear  the  yoke  in  his  youth."  The  reason  is,  ad- 
versity, under  a  divine  influence,  teaches  men  how  to  view  and 
how  to  use  this  world  as  not  abusing  it ;  and  makes  them  live 
a  holy,  submissive  and  grateful  life.  The  lessons  taught  men 
in  adversity  prepare  them  to  enjoy  every  temporal  and  spiritual 
favor,  as  an  expression  of  the  goodness  and  mercy  of  God. 
When  God  has  taught  men  to  see  him  in  adversity,  they  will 
see  him  in  prosperity.  When  he  has  taught  them  to  see  and 
love  his  justice,  they  will  of  course  see  and  love  his  kindness 
and  beneficence.  Those  who  have  suffered  the  most  evil  with 
patience  and  submission,  are  prepared  to  enjoy  the  most  good, 
even  in  this  present  life.  There  is  nothing  like  afflictions  that 
are  sanctified  to  prepare  men  to  enjoy  as  well  as  serve  God, 
while  they  are  passing  through  the  scenes  of  this  trying,  pro- 
bationary state.     Nor  is  this  all ;  for, 

3.  They  shall  be  happy  for  ever.  When  God  has  used  and 
blessed  the  means  of  chastening  with  any,  they  are  prepared 
for  future  as  well  as  present  happiness.  Having  afflicted  them 
for  their  present  good,  he  will  put  them  in  possession  of  future 
and  eternal  good.  The  Bible  abundantly  teaches  that  the  ben- 
efits of  sanctified  afflictions  continue  not  only  through  this 
world,  but  the  world  to  come.  This  the  primitive  christians 
confidently  expected.  "  For  I  reckon,"  says  the  apostle,  "  that 
the  sufferings  of  this  present  time  are  not  worthy  to  be  com- 
pared with  the  glory  which  shall  be  revealed  in  us."  "  For 
which  cause,"  says  he  again,  "  we  faint  not ;  but  though  our 
outward  man  perish,  yet  the  inward  man  is  renewed  day  by 
day.  For  our  light  affliction,  which  is  but  for  a  moment,  work- 
eth  for  us  a  far  more  exceeding  and  eternal  weight  of  glory." 
And  the  apostle  John  represents  those  who  had  suffered  the 
most  in  this  world,  as  enjoying  the  greatest  blessings  in  heaven. 
"  And  one  of  the  elders  answered,  saying  unto  me,  What  are 
these  which  are  arrayed  in  white  robes  ?  and  whence  came 
they  ?  And  he  said  to  me,  these  are  they  which  came  out  of 
great  tribulation,  and  have  washed  their  robes,  and  made  them 
white  in  the  blood  of  the  Lamb.  Therefore  are  they  before  the 
throne  of  God,  and  serve  hirn  day  and  night  in  his  temple,"  and 
"  the  Lamb  which  is  in  the  midst  of  the  throne  shall  feed  them, 
and  shall  lead  them  unto  living  fountains  of  water,  and  God 
shall  wipe  away  all  tears  from  their  eyes."  Thus  it  appears  that 
blessed  are  those  in  adversity  and  prosperity,  in  life  and  in 
death,  and  to  all  eternity,  whom  God  chastens  and  teaches  out 
of  his  law. 

vol.  in.  59 


466 


SERMON     XXXVI 


IMPROVEMENT. 


1.  If  God  sometimes  chastens  men  in  order  to  teach  them 
out  of  his  word,  because  milder  means  will  not  produce  that 
desirable  effect,  then  we  must  conclude  that  they  are  very  un- 
willing to  receive  divine  instruction.  If  mankind  were  naturally 
desirous  of  being  taught  of  God,  they  would  need  no  powerful 
and  painful  means  to  persuade  and  incline  them  to  read,  and 
hear,  and  understand,  and  receive  the  plain  and  important 
instructions,  which  he  has  graciously  given  them  in  his  word. 
Good  men,  as  new-born  babes,  desire  the  sincere  milk  of  the 
word,  that  they  may  grow  thereby.  David  declares,  "  One  thing 
have  I  desired  of  the  Lord,  that  will  I  seek  after,  that  I  may 
dwell  in  the  house  of  the  Lord  all  the  days  of  my  life,  to  behold 
the  beauty  of  the  Lord,  and  to  inquire  in  his  temple."  "  How 
amiable  are  thy  tabernacles,  O  Lord  of  hosts  !  My  soul  long- 
eth,  yea,  even  fainteth,  for  the  courts  of  the  Lord;  my  heart  and 
my  flesh  crieth  out  for  the  living  God."  And  Paul  said, 
"  I  delight  in  the  law  of  God  after  the  inward  man."  But  all 
men  have  naturally  a  carnal  mind,  which  is  enmity  against 
God,  not  subject  to  his  law,  neither  indeed  can  be.  Though 
they  love  to  be  taught  out  of  other  books,  yet  they  hate  to 
be  taught  out  of  the  word  of  God.  They  love  human,  but 
hate  divine  instruction.  They  take  peculiar  pains,  and  employ 
peculiar  means  to  avoid  it.  David  says,  "  the  wicked  are 
estranged  from  the  womb ;  they  are  like  the  deaf  adder  that 
stoppeth  her  ear,  which  will  not  hearken  to  the  voice  of  charm- 
ers, charming  never  so  wisely."  God  complains  of  his  ancient 
people,  that  when  he  gave  them  his  commands,  "  they  obeyed 
not,  neither  inclined  their  ear,  but  made  their  necks  stiff,  that 
they  might  not  hear,  nor  receive  instruction."  Again  he  says, 
"  I  spake  unto  thee  in  thy  prosperity  :  but  thou  saidst,  I  will 
not  hear ;  this  hath  been  thy  manner  from  thy  youth."  There  is 
nothing  to  which  men  are  more  naturally  and  strongly  opposed, 
than  to  divine  instruction.  They  will  resist  all  milder  means 
which  God  uses  to  lead  them  to  the  knowledge  of  his  word  and 
of  their  own  hearts,  and,  if  possible,  they  will  refuse  to  receive 
instruction  from  the  most  afflictive  and  painful  dispensations  of 
his  providence.  And  they  often  do  completely  resist  the  power- 
ful and  painful  instructions  of  his  rod,  so  that  God  seems  dis- 
couraged in  using  it.  "  Why,"  says  he,  "  should  ye  be  stricken 
any  more  ?  ye  will  revolt  more  and  more."  If  God  had  never 
tried  the  severe  method  of  instructing  men  by  afflictions,  and 
even  by  the  heaviest  afflictions,  we  could  not  have  known  that 
they  were  so  stout-hearted,  and  so  strenuously  opposed  to  the 
knowledge  of  his  word  and  of  their  own  hearts. 


TEACHINGS  OF  PROVIDENCE.         467 

2.  If  it  be  owing  to  divine  instruction,  that  divine  chastenings 
do  men  good,  then  we  may  conclude  that  divine  chastenings 
alone  will  do  them  no  good.  The  natural  tendency  of  divine 
chastenings  is,  to  stir  up  whatever  moral  corruption  lies  in  the 
heart ;  and  they  will  produce  no  other  effect,  unless  God  him- 
self teaches  them  to  profit.  No  afflictions,  whether  light  or 
heavy,  will  subdue  the  natural  heart,  of  themselves,  but  harden 
it  more  and  more.  This  has  been  most  clearly  manifested  by 
unsanctified  afflictions  from  age  to  age.  Though  God's  judg- 
ments have  been  abroad  in  the  earth,  yet  the  inhabitants  of  the 
world  have  not  generally  learned  righteousness  and  obedience, 
by  the  things  that  they  have  suffered.  Divine  chastisements 
were  lost  upon  Pharaoh  and  his  kingdom.  Severe  trials  and 
troubles  and  afflictions  were  lost  upon  the  Israelites  whose  car- 
casses fell  in  the  wilderness.  The  dreadful  calamities  which 
fell  upon  the  Jews,  both  before  and  after  the  destruction  of 
Jerusalem,  instead  of  instructing  and  reforming  them,  only 
served  to  ripen  them  for  an  aggravated  ruin.  Though  men  are 
born  to  trouble  as  the  sparks  fly  upward,  and  none  can  es- 
cape from  lighter  or  heavier  afflictions,  yet  very  few  derive  any 
saving  benefit  from  their  fiery  trials.  The  reason  is,  God  does 
not  generally  intend  to  sanctify  the  afflictions  which  he  sends 
upon  nations  or  individuals  ;  and,  whenever  he  does  not  sanc- 
tify them,  they  invariably  become  means  of  blinding  their 
minds,  hardening  their  hearts,  and  increasing  their  native  op- 
position to  all  means  of  divine  and  saving  knowledge.  Afflic- 
tions always  become  a  savor  of  life  unto  life,  or  a  savor  of  death 
unto  death,  just  as  God  sees  fit  to  operate  upon  the  hearts  of 
the  afflicted.  The  day  of  adversity  is  a  day  of  trial.  When 
God  throws  men  into  the  furnace  of  affliction,  he  will  either 
bring  them  out  purified  and  refined,  or  reduce  them  to  dross, 
which  is  good  for  nothing  but  to  be  thrown  away.  They  are 
in  a  perilous  situation,  and  have  reason  to  tremble  for  what  may 
be  the  issue  of  God's  dealings  towards  them. 

3.  If  God  improves  the  time  of  affliction  as  a  favorable 
opportunity  of  instructing  men  out  of  his  word  in  the  knowl- 
edge of  divine  things,  then  the  friends  of  God  ought  to  im- 
prove the  same  favorable  season  for  giving  religious  instruction 
to  the  afflicted.  Those  who  have  disregarded  religious  instruc- 
tion in  days  of  prosperity,  will  sometimes  readily  regard  it  in 
days  of  sorrow  and  affliction.  In  such  seasons,  pious  parents 
have  peculiar  encouragement  to  pour  instruction  into  the  minds 
of  their  ignorant,  thoughtless,  prayerless  children.  Pious  chil- 
dren have  great  encouragement  to  converse  freely,  affection- 
ately, and  solemnly,  with  their  afflicted  brothers  and  sisters. 
Pious  friends  have  peculiar  encouragement  to  enlighten,  coun- 


468  SERMON     XXXVI. 

sel,  or  comfort  their  afflicted  connections  or  acquaintance. 
And  ministers  of  the  gospel  have  a  peculiar  opportunity,  which 
they  ought  wisely  and  faithfully  to  improve,  to  teach  their  afflict- 
ed people  the  great  and  precious  truths  contained  in  the  word 
of  God,  which  in  days  of  prosperity  they  had  no  disposition 
to  hear  and  regard.  Sometimes  a  few  words,  and  sometimes 
one  word,  fitly  and  seasonably  spoken,  will  produce  a  great,  a 
lasting,  and  saving  effect  upon  the  wounded  and  tender  heart 
of  the  afflicted.  It  is  certainly  working  together  with  God,  to 
improve  seasons  of  affliction  to  instruct  the  afflicted,  who 
always  need,  and  not  unfrequently  desire  pious  instruction.  It 
is  the  duty  of  every  one,  "in  the  day  of  prosperity  to  be  joy- 
ful, but  in  the  day  of  adversity  to  consider."  No  afflicted  per- 
son will  deny  this  to  be  his  duty,  and  consequently  must 
acknowledge  the  propriety  of  his  hearkening  to  any  serious 
religious  considerations  his  pious  relatives  or  friends  may  think 
fit  to  suggest.  "When  God  has  prepared  any  by  afflictions,  to 
receive  instruction  from  himself,  he  has  equally  prepared  them 
to  receive  instruction  from  any  who  are  able  and  disposed  to 
instruct  them ;  and  therefore  it  becomes  them  to  improve  the 
favorable  opportunity  of  doing  good  ;  which,  if  they  neglect, 
may  be  followed  with  deplorable  consequences. 

4.  If  God  employs  chastenings  as  the  most  powerful  means 
of  instructing  men  in  the  knowledge  of  spiritual  and  divine 
things,  then  those  who  refuse  instruction  under  his  correcting 
hand,  have  reason  to  fear  he  will  say  concerning  them,  "  Let 
them  alone,"  that  they  may  perish  in  their  ignorance.  He  has 
said,  "  My  Spirit  shall  not  always  strive  with  man."  He  said 
of  Israel,  "  My  people  would  not  hearken  to  my  voice,  and 
Israel  would  none  of  me.  So  I  gave  them  up  unto  their  own 
hearts'  lust;  and  they  walked  in  their  own  counsels."  He 
said  to  the  same  people,  "  Because  I  have  purged  thee,  and 
thou  wast  not  purged,  thou  shalt  not  be  purged  from  thy  sins 
any  more,  till  I  have  caused  my  fury  to  rest  upon  thee."  Our 
Saviour  illustrated  this  alarming  truth  by  one  or  two  parables. 
One  is  the  parable  of  the  barren  fig-tree.  "  A  certain  man  had 
a  fig-tree  planted  in  his  vineyard ;  and  he  came  and  sought 
fruit  thereon,  and  found  none.  Then  said  he  unto  the  dresser 
of  his  vineyard,  Behold,  these  three  years  I  come  seeking  fruit 
on  this  fig-tree,  and  find  none  ;  cut  it  down ;  why  cumbereth 
it  the  ground?"  The  dresser  of  the  vineyard  plead  for  its 
being  spared  one  year  more,  but  consented,  that  if  then  it  con- 
tinued barren,  it  might  and  ought  to  be  cut  down.  After 
means  had  so  often  failed,  it  was  time  to  use  them  no  longer. 
The  other  parable  respected  the  man  that  had  been  awakened 
and  reformed,  but  relapsed,  and  his  last  state  was  worse  than 


TEACHINGS  OF  PROVIDENCE.         469 

his  first.  It  is  to  be  feared  that  those  who  remain  uninstructed, 
unreformed,  and  unaffected,  under  severe  and  repeated  strokes 
of  adversity,  will  be  given  up  to  pine  away  in  their  sins,  with- 
out having  any  more  powerful  means  of  instruction  used  with 
them.  God  is  continually  confirming  the  declarations  of  his 
word,  by  the  dispensations  of  his  providence.  How  often  are 
those,  who  have  experienced  and  abused  fiery  trials  and  sore 
afflictions,  left  in  a  far  more  stupid,  hardened,  and  dangerous 
state,  than  they  were  in  before  ?  The  reason  why  afflictions 
harden  those  who  abuse  them,  is  because  they  do  not  regard 
them  as  expressions  of  God's  displeasure  and  indignation 
towards  them.  The  prophet  said,  "  I  will  bear  the  indigna- 
tion of  the  Lord,  because  I  have  sinned  against  him."  But 
those  who  abuse  the  chastenings  of  the  Lord,  bear  them  with 
fortitude,  because  they  are  blind  to  the  hand  of  God  who 
inflicts  them.  They  applaud  themselves  for  supporting  the 
pain  of  afflictions,  and  feel  more  and  more,  independent  of 
God,  and  of  course  more  and  more  disposed  to  despise  him 
and  all  the  instructions  of  both  his  word  and  providence,  and 
resolve  to  maintain  their  peace,  by  maintaining  their  stupidity. 
They  know  not  the  day  of  their  visitation,  and  therefore  the 
things  of  their  peace  are  hidden  from  their  eyes,  until  they  are 
destroyed  without  remedy. 

5.  Since  God  oftener  instructs  men  in  a  time  of  adversity 
than  in  a  time  of  prosperity,  they  have  more  reason  to  fear 
prosperity  than  adversity.  They  generally  have  no  fear  of 
enjoying  ease,  health,  affluence,  or  any  of  the  blessings  of 
Providence ;  but  they  fear  suffering  pains,  sickness,  losses,  dis- 
appointments, and  bereavements.  They  overlook  the  evils 
which  naturally  and  generally  flow  from  prosperity,  and  the 
benefits  which  often  flow  from  adversity.  Prosperity  tends  to 
lead  men  to  forget  and  forsake  God,  and  to  fasten  their  hearts  to 
the  world.  But  adversity  has  directly  the  opposite  tendency, 
to  lead  men  to  God,  and  disengage  their  hearts  from  the  world. 
Adversity  disposes  men  to  hear  divine  instruction-,  and  pre- 
pares them  to  derive  divine  peace  and  consolation  from  divine 
instruction.  But  prosperity  disposes  men  to  disregard  divine 
instruction,  and  to  despise  divine  peace  and  consolation.  A 
vast  many  more  have  been  ruined  for  time  and  eternity  by 
prosperity  than  by  adversity.  Adversity  did  Abraham  more 
good  than  prosperity.  Adversity  did  David  more  good  than 
prosperity.  Adversity  did  Hezekiah  more  good  than  prosperity. 
Adversity  did  Manasseh  more  good  than  prosperity.  Adversity 
has  done  good  men,  in  every  age  of  the  world,  more  good  than 
prosperity.  Those  in  prosperity  have  reason  to  rejoice  with 
trembling,  and  those  in  adversity  to  rejoice  with  hope.     The 


470  SERMON     XXXVI. 

means  God  is  using  with  the  prosperous  are  the  means  which  he 
has  most  commonly  used  to  fit  men  for  destruction ;  and  they 
will  certainly  produce  this  effect,  unless  he  graciously  prevents  it 
by  filling  their  hearts  with  love  and  gratitude,  and  causes  them  to 
rejoice  in  his  goodness,  rather  than  the  good  things  he  bestows 
upon  them.  They  need  to  keep  their  hearts  with  all  diligence, 
lest  the  cares  and  concerns  and  love  of  the  world  choke  the 
instructions  of  his  word,  corrupt  their  hearts,  and  plunge  them 
in  temporal  and  eternal  sorrow.  But  the  means  which  God  is 
using  with  the  afflicted,  are  the  means  which  he  commonly  uses 
to  prepare  men  for  salvation.  And  they  will  certainly  prepare 
them  for  the  inheritance  of  the  saints  in  light,  if  they  endure 
them  with  patience  and  submission,  and  cordially  receive  the 
divine  instruction  which  they  are  suited  to  give  them.  If  this 
be  true,  have  not  men  more  reason  to  fear  prosperity  than  ad- 
versity; and  to  be  more  concerned  to  be  thankful  in  prosperity 
than  to  enjoy  it,  and  to  be  submissive  in  adversity  than  to 
suffer  it?  If  either  prosperity  or  adversity  lead  them  to 
receive  divine  instruction,  it  will  do  them  good ;  if  not,  it  will 
do  them  hurt. 

6.  Let  what  has  been  said  lead  all  to  inquire  whether  they 
have  ever  derived  any  spiritual  benefit  from  adversity-  They 
have  all  been  afflicted  in  some  way  or  other,  and  can  easily 
recollect  the  natural  evil  they  have  suffered  under  the  chastis- 
ing hand  of  God.  They  have  not  forgotten  the  bitter  cups 
of  the  wormwood  and  the  gall  which  God  has  given  them  to 
drink,  but  have  them  still  in  bitter  remembrance.  But  have 
you  derived  any  spiritual  benefit  from  your  fiery  trials  or  sore 
chastisements,  which  can  enable  you  to  say  that  it  is  good  for 
you  that  you  have  been  afflicted  ?  Have  you  been  taught  by 
your  afflictions  to  search  the  scriptures,  to  hear  and  understand 
the  great  and  important  truths  contained  in  the  word  of  God 
with  pleasure  and  satisfaction,  and  to  derive  light,  peace  and 
consolation  from  his  great  and  precious  promises  to  his  mourn- 
ing and  disconsolate  children  ?  The  Psalmist  pronounces  all 
those  blessed  whom  God  chastises,  and  teaches  out  of  his  law. 
Many  have  felt  and  said  that  they  have  never  been  more 
happy,  than  while  suffering  chastisement  from  the  hand  of 
their  heavenly  Father;  and  that  they  have  enjoyed  God,  and 
even  the  world,  more  in  seasons  of  adversity,  than  in  seasons 
of  outward  prosperity.  These  are  the  happy  fruits  of  sanctified 
afflictions,  when  God  teaches  men  to  profit.  But  when  the 
heart  and  hand  of  God  are  overlooked  in  afflictions,  they  pro- 
duce very  different  effects.  They  darken  the  understanding, 
stupify  the  conscience,  corrupt  the  heart,  wound  the  spirit,  and 
destroy  all  inward  peace  and  comfort.     It  is  easy  for  every 


TEACHINGS  OF  PROVIDENCE.  471 

one  to  distinguish  such  different  and  opposite  effects  of  afflic- 
tion, and  to  determine  whether  their  trials  and  troubles  have 
done  them  spiritual  good  or  spiritual  evil.  God  has  tried  you, 
to  know  what  is  in  your  heart,  and  to  make  you  know  what 
manner  of  spirit  you  are  of.  The  inquiry  concerning  your 
views  and  feelings,  under  past  afflictions  and  bereavements,  is 
highly  important  to  yourselves,  and  must  afford  you  hope  or 
fear.  This  is  more  especially  and  immediately  the  duty  of 
those  who  are  still  mourning  and  suffering  under  the  afflictive 
hand  of  God.  Though  they  have  experienced  many  trials, 
and  suffered  many  afflictions  before,  yet  the  present  bereave- 
ment of  an  amiable  wife,  a  dutiful  daughter,  and  affectionate 
sister,  is  one  of  the  sorest  afflictions  that  any  of  the  mourn- 
ers have  ever  been  called  to  endure.  God  is  now  using 
some'  of  the  best  means  to  instruct  you,  and  giving  you  the 
best  opportunity  to  receive  his  instructions.  He  is  teaching 
you  the  frailty  and  uncertainty  of  life,  the  vanity  of  all  earthly 
hopes  and  prospects,  and  the  importance  of  deriving  your 
highest  peace  and  consolation  from  the  precious  truths  and 
promises  of  the  gospel.  The  belief  and  love  of  divine  truth 
will  afford  you  comfort  and  support  under  your  present  afflic- 
tions, prepare  you  for  any  new  troubles  or  trials,  and  above  all, 
fit  you  for  leaving  this  evil  world,  and  entering  into  that  rest 
which  remains  for  the  people  of  God.  The  grave  is  waiting 
for  all,  and  sooner  or  later  all  must  lodge  in  that  dark  and  silent 
mansion  ;  but  the  aged  and  infirm  are  just  ready  to  step  into 
it.  We  know  not,  however,  who  stands  next  on  death's  com- 
mission ;  whether  the  aged,  or  the  middle-aged,  or  the  young. 
Finally,  this  subject  opens  a  gloomy  and  awful  prospect  to 
those  who  have  never  profited  in  the  school  of  affliction.  If 
God  treats  men  so  severely  to  make  them  receive  the  instruc- 
tions of  his  word,  how  much  more  severely  will  he  treat  those 
who  despise,  disregard  and  reject  the  instructions  of  his  word  ? 
"  He  that  being  often  reproved,  hardeneth  his  neck,  shall  sud- 
denly be  destroyed,  and  that  without  remedy."  And,  "  If  the 
righteous  scarcely  be  saved,  where  shall  the  ungodly  and  the 
sinner  appear  ? " 


SERMON   XXXVII. 


VIEW  OF  ETERNITY. 

OCTOBER  19,  1823. 


While  we  look  not  at  the  things  which  are  seen,  hut  at  the  things  -which  are  not 

seen  ;     for  the  things  which  are  seen  are  temporal  ;     but  the  things 

which  are  not  seen  are  eternal.  —  2  Corinthians,  iv.  18. 

The  gospel  has  brought  life  and  immortality  to  light.  It  has 
opened  the  invisible  scenes  of  the  invisible  world  to  the  eye  of 
faith.  Those  who  believe  the  gospel,  and  live  by  faith  on  the 
Son  of  God,  live  in  the  view  of  eternity.  The  apostle  says  in 
the  thirteenth  verse  of  the  context,  that  he  believed  the  gospel 
which  he  preached.  "  "We  also  believe,  and  therefore  speak." 
And  as  he  lived  in  the  belief  of  the  gospel,  so  he  lived  in  the 
view  of  eternity,  which  enabled  him  to  form  some  just  views 
of  his  present  sufferings  and  future  enjoyments,  and  of  all  other 
present  and  future  objects.  Such  views  he  supposes  were  not 
peculiar  to  himself,  but  common  to  christians  in  general. 
"  Knowing,"  says  he,  "  that  he  who  raised  up  the  Lord  Jesus, 
shall  raise  up  us  also  by  Jesus,  and  shall  present  us  with  you. 
For  all  things  are  for  your  sakes,  that  the  abundant  grace  might 
through  the  thanksgiving  of  many  redound  to  the  glory  of 
God.  For  which  cause  we  faint  not ;  but  though  our  outward 
man  perish,  yet  the  inward  man  is  renewed  day  by  day.  For 
our  light  affliction,  which  is  but  for  a  moment,  worketh  for  us 
a  far  more  exceeding  and  eternal  weight  of  glory;  while  we 
look  not  at  the  things  which  are  seen,  but  at  the  things  which 
are  not  seen :  for  the  things  which  are  seen  are  temporal,  but 
the  things  which  are  not  seen  are  eternal."  These  last  words, 
in  their  proper  connection,  plainly  teach  us, 


VIEW     OF     ETERNITY.  473 

That  christians  live  under  the  habitual  view  and  influence  of 
eternity. 

I  shall  first  consider  the  view  which  christians  have  of  eter- 
nity ;  and  then  the  influence  which  that  view  has  upon  them. 

I.  I  am  to  show  that  christians  live  under  the  habitual  view 
of  eternity.     This  will  appear,  if  we  consider, 

1.  That  they  have  had  that  clear  and  lively  view  of  eternity 
which  is  commonly  impressed  on  the  conscience  previously  to 
a  saving  change.  The  first  step  which  God  usually  takes,  in 
forming  the  vessels  of  mercy,  is  to  open  their  eyes,  and  make 
them  look  into  eternity.  This  alarms  their  fears,  and  awakens 
their  consciences,  and  throws  them  into  deep  distress.  In  this 
situation  he  holds  them  for  days,  or  weeks,  or  months,  or  a 
longer  space  of  time.  Under  such  awakenings  and  convic- 
tions, he  impresses  on  their  minds  a  deep  and  lasting  sense  of 
eternity,  which  they  never  forget.  For  though  the  change  of 
heart,  which  they  afterwards  experience,  causes  their  painful 
views  of  eternity  to  subside,  yet  it  produces  a  joyful  view  of 
the  invisible  world,  which  lays  a  foundation  for  their  habitually 
keeping  eternity  in  view,  or  having  their  conversation  in 
heaven. 

2.  Christians,  who  understand  and  believe  the  gospel,  con- 
sider all  things  as  intimately  connected  with  eternity ;  which 
leads  them  to  live  in  the  habitual  view  of  it.  Not  only  sick- 
ness, and  sorrow,  and  death,  and  all  other  gloomy  objects,  lead 
christians  to  view  eternity,  but  time,  and  all  the  objects  of  time, 
appear  to  them  as  bearing  a  serious  and  important  relation  to 
eternity.  Eternity  therefore  is  in  all  their  thoughts.  The 
same  scenes  and  objects  which  hide  eternity  from  the  view  of 
other  men,  bring  eternity  into  their  view ;  because  they  habit- 
ually realize  the  inseparable  connection  between  things  seen 
and  unseen,  things  present  and  things  future,  and  things  tem- 
poral and  things  eternal.  As  they  trace  all  secondary  causes 
up  to  the  supreme  First  Cause,  so  the  supreme  First  Cause 
leads  their  thoughts  into  that  vast  eternity  which  he  inhabits, 
and  in  which  he  has  fixed  the  throne  of  his  glory. 

3.  Christians  live  habitually  in  the  view  of  eternity,  because 
the  objects  of  their  supreme  affections  are  there.  Our  Saviour 
says,  where  a  man's  treasure  is,  there  will  his  heart  be  also. 
The  treasure  of  christians  lies  in  heaven  ;  and  therefore  their 
views,  their  desires,  and  their  affections  centre  there.  There  is 
God,  and  Christ,  and  the  spirits  of  just  men  made  perfect,  who 
hold  the  supreme  place  in  their  hearts.  Those  who  have  risen 
with  Christ,  set  their  affections  on  things  above,  and  not  on 
things  on  the  earth ;  and  seek  those  things  which  are  above, 
where  Christ  sitteth  on  the  right  hand  of  God.     They  habitu- 

vol.  in.  60 


474  SERMON     XXXVII. 

ally  carry  their  thoughts  into  eternity,  because  they  habitually 
live  in  the  love  of  the  great  and  glorious  objects  of  the  eternal 
world.  They  love  to  live  by  faith,  as  well  as  other  men  do  by 
sight.  They  love  to  contemplate  upon  their  future  and  eternal 
inheritance,  as  well  as  other  men  do  upon  their  present  tem- 
poral possessions.  They  therefore  habitually  live  in  the  view 
of  eternity,  because  they  habitually  love  to  live  so. 

4.  The  scripture  represents  good  men  as  living  habitually  in 
the  view  of  the  invisible  world.  We  are  told  that  Enoch 
walked  with  God ;  which  implies  that  he  lived  habitually  in 
view  of  him  who  inhabits  eternity.  Moses  lived  as  seeing 
him  who  is  invisible,  and  having  an  habitual  respect  to  the 
recompense  of  reward.  Job  saw  his  Redeemer  by  the  eye  of 
faith,  and  lived  in  the  habitual  expectation  of  seeing  him  face 
to  face.  David  assures  us  that  he  habitually  lived  in  the  view 
of  God,  and  of  a  blessed  eternity.  "  I  have  set  the  Lord 
always  before  me ;  because  he  is  at  my  right  hand,  I  shall  not 
be  moved.  Therefore  my  heart  is  glad,  and  my  glory  rejoic- 
eth  :  my  flesh  also  shall  rest  in  hope  ;  for  thou  wilt  not  leave 
my  soul  in  hell ;  neither  wilt  thou  suffer  thine  holy  one  to  see 
corruption.  Thou  wilt  show  me  the  path  of  life  :  in  thy  pres- 
ence is  fulness  of  joy ;  at  thy  right  hand  there  are  pleasures 
for  evermore."  If  we  now  turn  to  the  eleventh  of  Hebrews, 
we  shall  find  that  all  the  ancient  patriarchs  lived  habitually  in 
that  faith,  which  is  the  substance  of  things  hoped  for,  and  the 
evidence  of  things  not  seen.  "  These,"  says  the  apostle,  "  all 
died  in  faith,  not  having  received  the  promises,  but  having  seen 
them  afar  off,  and  were  persuaded  of  them,  and  embraced  them, 
and  confessed  that  they  were  strangers  and  pilgrims  on  the 
earth.  For  they  that  say  such  things  declare  plainly  that  they 
seek  a  country.  And  truly,  if  they  had  been  mindful  of  that 
country  from  whence  they  came  out,  they  might  have  had 
opportunity  to  have  returned.  But  now  they  desire  a  better 
country,  that  is,  an  heavenly.  Wherefore  God  is  not  ashamed 
to  be  called  their  God  :  for  he  hath  prepared  for  them  a  city." 
According  to  this  representation  of  the  ancient  saints,  they  not 
only  now  and  then  had  a  faint  view  of  eternity,  but  they  lived 
habitually  under  a  realizing  sense  of  future  and  eternal  realities. 
The  apostles  and  primitive  christians  also  lived  in  the  same 
manner.  The  apostle  Paul,  speaking  in  their  name,  says,  "  I 
reckon  that  the  sufferings  of  this  present  time  are  not  worthy 
to  be  compared  with  the  glory  which  shall  be  revealed  in  us." 
This  looks  like  their  living  in  the  habitual  view  of  eternity ; 
and  what  he  says  in  the  next  chapter,  and  in  the  next  words 
after  our  text,  more  fully  expresses  the  same  idea.  "  For  we 
know  that  if  our  earthly  house  of  this  tabernacle  were  dissolved, 


VIEW     OF     ETERNITY.      .  475 

we  have  a  building  of  God,  an  house  not  made  with  hands, 
eternal  in  the  heavens.  For  in  this  we  groan,  earnestly  desir- 
ing to  be  clothed  upon  with  our  house,  which  is  from  heaven." 
"  Now  he  that  hath  wrought  us  for  this  self-same  thing  is  God, 
who  also  hath  given  us  the  earnest  of  the  Spirit.  Therefore 
we  are  always  confident,  knowing  that  whilst  we  are  at  home 
in  the  body,  we  are  absent  from  the  Lord.  For  we  walk  by 
faith,  not  by  sight."  In  another  place  he  says,  "  Our  conversa- 
tion is  in  heaven,  from  whence  also  we  look  for  the  Saviour, 
the  Lord  Jesus  Christ."  And  agreeably  to  this  the  apostle 
says  to  christians  in  general,  "  Blessed  be  the  God  and  Father 
of  our  Lord  Jesus  Christ,  which  according  to  his  abundant 
mercy  hath  begotten  us  again  unto  a  lively  hope  by  the  resur- 
rection of  Jesus  Christ  from  the  dead,  to  an  inheritance  incor- 
ruptible and  undefiled,  and  that  fadeth  not  away,  reserved  in 
heaven  for  you,  who  are  kept  by  the  power  of  God  through 
faith  unto  salvation,  ready  to  be  revealed  in  the  last  time. 
Wherein  ye  greatly  rejoice,  though  now  for  a  season  (if  need 
be)  ye  are  in  heaviness  through  manifold  temptations  :  that  the 
trial  of  your  faith  being  much  more  precious  than  of  gold  that 
perisheth,  though  it  be  tried  with  fire,  might  be  found  unto 
praise,  and  honor,  and  glory  at  the  appearing  of  Jesus  Christ : 
whom  having  not  seen  ye  love ;  in  whom,  though  now  ye  see 
him  not,  yet  believing,  ye  rejoice  with  joy  unspeakable  and  full 
of  glory."  Thus  it  appears  that  true  christians  look  not  at  the 
things  that  are  seen,  but  at  the  things  which  are  not  seen ;  that 
they  have  their  conversation  in  heaven ;  and  that  they  habitu- 
ally live  in  the  view  of  eternity.  I  now  proceed,  as  proposed, 
II.  To  consider  the  habitual  influence  which  the  habitual 
view  of  eternity  has  upon  christians.  Eternity  is  the  greatest 
idea  that  ever  entered  the  mind  of  man,  that  ever  entered  the 
mind  of  Gabriel,  or  that  ever  existed  in  the  mind  of  God. 
God  can  number  all  the  stars  of  heaven.  God  can  number  all 
the  drops  in  the  ocean.  God  can  number  all  the  sands  on  the 
sea  shore.  God  can  number  all  the  particles  in  the  whole 
material  system.  God  can  number  every  creature  and  every 
object  in  the  whole  circle  of  creation.  But  to  speak  with  rev- 
erence, God  cannot  number  the  days,  or  years,  or  ages  of  eter- 
nity. This  is  absolute  infinity,  which  never  has  been  and  never 
can  be  comprehended.  After  ages  and  ages  have  rolled  away; 
yea,  after  millions  and  millions  of  ages  are  gone,  our  idea  of 
eternity  may  be  enlarged,  but  its  duration  will  still  remain 
unlimited  and  incomprehensible.  Immense  duration  gives 
immense  importance  to  every  being  and  object  with  which  it 
is  inseparably  connected.  Eternal  existence  gives  immense 
importance  to  the  Deity,  to  the  Lord  Jesus  Christ,  to  the  angels 


476  SERMON     XXXVII. 

and  the  spirits  of  just  men  made  perfect,  to  the  holiness  and 
happiness  of  heaven,  to  the  sin  and  misery  of  hell,  and  in  a 
word,  to  all  the  invisible  world.  Accordingly,  when  we  would 
represent  the  invisible  world  in  the  most  solemn  and  important 
light,  we  call  it  eternity  itself;  and  by  going  into  another  world, 
we  always  mean  going  into  a  boundless  eternity.  Now,  since 
eternity  gives  such  immense  importance  to  every  being  and 
object  with  which  it  is  inseparably  connected,  it  must  have  a 
very  impressive  influence  on  the  minds  of  christians,  who  live 
habitually  under  a  realizing  view  of  it.  This  leads  me  to  say, 
in  the  first  place, 

1.  That  the  habitual  view  of  eternity  must  give  christians  an 
habitual  sense  of  the  shortness  of  time.  Eternity  sinks  time  to 
a  moment.  Those  who  habitually  realize  eternity,  habitually 
realize  the  shortness  of  time.  Jacob  said,  "  few  and  evil  have 
the  days  of  the  years  of  my  life  been."  David,  and  Job,  and 
the  prophets,  and  the  apostles,  viewed  time  as  a  moment  or  a 
vapor.  Such  must  be  the  appearance  of  time  to  those  who  live 
habitually  in  the  view  of  the  invisible  and  eternal  world. 

2.  The  habitual  view  of  eternity  impresses  on  the  minds  of 
christians  a  deep  and  solemn  sense  of  their  own  frailty  and 
mortality.  Death  and  eternity  are  so  nearly  connected,  that  the 
one  spontaneously  brings  the  other  into  view.  The  habitual 
view  of  eternity  made  Paul  die  daily ;  and  it  has  the  same 
effect  upon  all  christians.  They  realize  that  their  lives  are  con- 
stantly shortening,  and  that  they  are  daily  drawing  nearer  and 
nearer  to  their  long  home.  The  christian  does  not  feel  and 
say  with  the  worldling,  I  shall  live  for  ever,  and  never  see  cor- 
ruption ;  but  he  feels  and  says  with  Joshua,  I  am  this  day  going 
the  way  of  all  the  earth,  and  there  may  be  but  a  step  between 
me  and  eternity. 

3.  The  habitual  view  of  eternity  gives  christians  not  only  a 
realizing  sense  of  their  frailty  and  mortality,  but  also  a  realizing 
sense  of  the  vanity  of  all  temporal  enjoyments.  The  greatest 
and  best  things  that  the  world  contains  appear  like  mere  trifles 
and  vanities  to  christians,  when  they  carry  .their  thoughts  into 
eternity.  They  then  view  the  world  and  all  its  enjoyments 
very  much  as  sinners  do  when  they  are  dying  and  going  out 
of  it.  So  Paul  felt,  when  he  said  to  christians,  "  We  brought 
nothing  into  this  world,  and  it  is  certain  we  can  carry  nothing 
out."  Peter  tells  christians,  "  You  took  joyfully  the  spoiling  of 
your  goods ;  knowing  in  yourselves  that  ye  have  in  heaven 
a  better  and  an  enduring  substance."  Though  Solomon  was 
once  carried  away  by  the  riches,  honors  and  enjoyments  of  the 
world,  yet  when  he  drew  near  the  closing  scenes  of  life  and 
had  a  more  realizing  sense  of  death,  judgment  and  eternity,  he 


V  I  E  W     OF     ETERNITY.  477 

exclaimed, "  Vanity  of  vanities,  vanity  of  vanities;  all  is  vanity !" 
The  habitual  view  of  eternity  sinks  the  world  and  all  its  enjoy- 
ments in  the  estimation  of  christians,  and  leads  them  to  value 
all  beings  and  objects  according  to  their  real  worth  and  im- 
portance in  another  world. 

4.  The  habitual  view  of  eternity  gives  christians  a  proper 
sense  of  the  worth  of  the  human  soul.  God  has  made  man 
wiser  than  the  beasts  of  the  field  and  the  fowls  of  heaven, 
and  endued  him  with  a  rational  and  immortal  soul,  which 
gives  him  the  preeminence,  in  point  of  importance,  to  all  the 
lower  creation.  Every  human  soul  shall  exist  for  ever,  and  be 
for  ever  happy  or  miserable.  It  is  only  in  the  view  of  eternity 
that  its  worth  and  importance  can  be  justly  estimated.  But 
christians,  who  live  in  the  habitual  view  of  eternity,  can  and 
do  view  it  according  to  its  eternal  and  inestimable  value.  The 
immortality  of  the  soul  gives  it  infinite  worth  and  importance. 
Those  who  never  carry  their  thoughts  into  eternity,  never  have 
a  just  view  of  the  vast  importance  of  their  precious  and  im- 
mortal souls.  But  christians,  who  believe  the  gospel,  which 
has  unfolded  the  invisible  world,  and  brought  life  and  immor- 
tality to  light,  view  their  own  souls  and  the  souls  of  all  men 
as  more  precious  and  valuable  than  the  whole  world.  And  it 
is  their  heart's  desire  and  prayer  to  God,  that  they  may  be 
saved  from  the  wrath  to  come,  and  be  for  ever  happy  beyond 
the  grave. 

5.  The  view  which  christians  have  of  eternity  impresses 
their  minds  with  a  deep  conviction  of  the  value  and  impor- 
tance of  all  the  means  of  grace.  They  have  found  that  the 
Bible,  the  Sabbath,  and  the  ordinances  of  the  gospel,  have  had 
a  powerful,  a  happy  and  saving  effect  upon  their  minds.  They 
ascribe  all  their  peculiar  knowledge  of  God,  of  themselves,  of 
time  and  eternity,  to  the  light  they  have  derived  from  these 
means  of  grace.  They  are  sensible  that  they  would  have 
lived  without  God,  without  Christ,  and  without  hope  in  the 
world,  and  been  still  strangers  to  the  covenant  of  promise,  if 
they  had  not  enjoyed  and  improved  the  precious  privileges  of 
the  gospel.  These  means  of  grace  they  constantly  prize  and 
improve,  in  order  to  enjoy  comfort,  grow  in  knowledge,  and 
make  advances  in  the  christian  and  divine  life.  Though  man- 
kind generally  make  light  of  the  gospel  and  all  the  means  of 
grace,  yet.  christians,  who  live  in  the  light  of  eternity,  view  all 
religious  advantages  as  infinitely  important  to  themselves,  and 
to  all  who  enjoy  them.  They  know  that  the  gospel  is  an  ever- 
lasting gospel ;  that  its  truths  are  everlasting  truths ;  that  they 
will  make  everlasting  impressions  on  their  minds ;  and  that  they 
will  prove  a  savor  of  life  unto  life,  or  a  savor  of  death  unto  death 


47S  SERMON     XXXVII. 

to  all  eternity  ;  which  stamps  an  infinite  importance  upon  them. 
This  inspires  them  with  a  zeal  to  read  the  Bible,  sanctify  the 
Sabbath,  and  attend  divine  institutions  themselves,  and  to  lead 
others  to  improve  the  means  of  grace  to  their  own  spiritual 
and  eternal  benefit. 

6.  The  habitual  view  of  eternity  never  fails  to  dispose  chris- 
tians to  order  all  their  secular  concerns  with  discretion,  and 
bring  them  into  subserviency  to  their  eternal  interests.  These 
things,  which  are  seen  and  temporal,  appear  tight  while  they 
look  at  things  which  are  not  seen,  and  which  are  eternal. 
They  see  the  propriety  and  feel  the  force  of  what  Christ  says 
to  them.  "  Labor  not  for  the  meat  which  perisheth,  but  for 
that  meat  which  endureth  unto  everlasting  life."  They  sin- 
cerely desire  to  bring  all  their  secular  designs  and  pursuits  into 
subordination  to  their  spiritual  concerns,  and  to  eat  and  drink, 
and  do  every  thing  to  the  glory  of  God.  "While  they  live  in 
the  exercise  of  that  faith  which  is  the  substance  of  things 
hoped  for,  and  the  evidence  of  things  not  seen,  they  gain  the 
victory  over  the  world,  and  the  things  of  the  world,  and  make 
them  all  the  means  of  laying  up  treasures  in  heaven,  where 
neither  moth  nor  rust  doth  corrupt,  nor  thieves  break  through 
and  steal. 

7.  The  habitual  view  of  eternity  animates  and  encourages 
christians  to  live  a  life  of  usefulness  in  this  world.  They  see 
much  to  be  done  for  the  temporal  and  spiritual  benefit  of  their 
fellow  men,  and  they  have  but  a  short  time  to  serve  God  and 
their  generation  in  this  life.  They  know  that  God  has  set 
them  apart  for  himself,  and  requires  them  to  be  instrumental 
in  promoting  his  glory  and  the  best  good  of  their  fellow  men, 
while  the  day  of  life  lasts ;  and  has  solemnly  admonished  them 
that  the  night  of  death  will  put  a  final  period  to  their  useful- 
ness on  earth.  He  says  to  every  man,  "  Whatsoever  thy  hand 
findeth  to  do,  do  it  with  thy  might ;  for  there  is  no  work,  nor 
device,  nor  knowledge,  nor  wisdom  in  the  grave,  whither  thou 
goest."  But  so  long  as  christians  are  allowed  to  live  in  the 
world,  they  have  great  encouragement  to  be  steadfast,  and  inde- 
fatigable in  discharging  all  the  relative  duties  of  life  ;  for  their 
labor  shall  not  be  in  vain  to  themselves  nor  to  their  fellow  men, 
but  meet  a  glorious  reward. 

8.  There  is  another  great  and  happy  effect  which  the  habit- 
ual view  of  eternity  has  upon  christians  ;  and  that  is,  to  sup- 
port and  comfort  them  under  all  the  trials,  afflictions  and  be- 
reavements which  they  are  called  to  experience  in  this  present 
evil  world.  This  happy  effect  the  apostles  and  primitive  chris- 
tians derived  from  viewing  all  their  troubles  and  afflictions  in 
the  light  of  eternity.     "  We  are  troubled  on  every  side,"  says 


VIEW     OF     ETERNITY.  479 

the  apostle,  "  yet  not  distressed  ;  we  are  perplexed,  but  not  in 
despair ;  persecuted,  but  not  forsaken ;  cast  down,  but  not 
destroyed."  "  Knowing  that  he  which  raised  up  the  Lord  Jesus, 
shall  raise  us  up  also  by  Jesus,  and  shall  present  us  with  you. 
For  which  cause  we  faint  not ;  but  though  our  outward  man 
perish,  yet  the  inward  man  is  renewed  day  by  day.  For  our 
light  affliction,  which  is  but  for  a  moment,  worketh  for  us  a  far 
more  exceeding  and  eternal  weight  of  glory,  while  we  look 
not  at  the  things  which  are  seen,  but  at  the  things  which  are 
not  seen :  for  the  things  which  are  seen  are  temporal ;  but  the 
things  which  are  not  seen  are  eternal."  The  same  support 
and  consolation  all  christians  derive  from  viewing  their  light 
and  momentary  trials  and  sufferings  in  the  light  of  that  vast 
eternity,  where  all  their  tears  shall  be  wiped  away,  and  an 
eternal  weight  of  glory  bestowed  upon  them. 

IMPROVEMENT. 

1.  It  appears  from  what  has  been  said  that  christians  have 
reason  to  be  willing  to  die.  Death  is  theirs,  and  will  convey 
them  into  that  blessed  eternity  which  they  have  contemplated 
with  peculiar  pleasure  and  satisfaction.  Good  men  have  often 
been  willing  to  die,  and  make  the  happy  transition  out  of  time 
into  eternity,  in  order  to  enjoy  a  blessed  immortality  beyond  the 
grave.  Job  said,  "  I  would  not  live  alway."  "  All  the  days 
of  my  appointed  time  will  I  wait,  till  my  change  come." 
David -said  to  God,  "  As  for  me,  I  will  behold  thy  face  in  righ- 
teousness :  I  shall  be  satisfied,  when  I  awake  with  thy  likeness." 
Paul  said,  "  For  me  to  live  is  Christ,  and  to  die  is  gain.  I  am 
in  a  strait  betwixt  two,  having  a  desire  to  depart,  and  to  be  with 
Christ ;  which  is  far  better."  All  the  primitive  christians  had 
the  same  desire,  and  spoke  the  same  language.  "  We  are  con- 
fident, I  say,  and  willing  rather  to  be  absent  from  the  body,  and 
to  be  present  with  the  Lord."  It  is  not  strange  that  those  who 
have  lived  in  the  habitual  and  joyful  view  of  eternity,  should  be 
willing  and  even  desirous  to  leave  things  seen  and  temporal 
to  behold  and  enjoy  things  unseen  and  eternal.  They  see 
something  worth  dying  for,  which  gives  them  a  triumph  over  the 
king  of  terrors,  and  enables  them  to  say,  "  O  death,  where  is 
thy  sting  ?  O  grave,  where  is  thy  victory  ?  "  But  if  such  are 
the  happy  views  that  christians  may  have  of  God,  while  they 
see  through  a  glass  darkly,  what  glorious  and  astonishing 
views  must  they  have  of  him,  when  they  first  open  their  eyes  in 
eternity,  and  find  themselves  in  his  presence,  and  surrounded 
by  all  the  heavenly  hosts !  Every  being  and  every  object  will 
bear  the  stamp  of  eternity.      The   holiness   they  see  will  be 


480  SERMON     XXXVII. 

eternal  holiness,  and  the  happiness  they  enjoy  will  be  eternal 
happiness.  They  will  there  shine  forth  in  all  the  beauties  of 
holiness  in  the  kingdom  of  their  Father,  in  whose  presence  is 
fulness  of  joy,  at  whose  right  hand  are  pleasures  for  evermore. 

2.  If  christians  have  reason  to  rejoice  in  the  view  of  a  happy 
eternity,  then  sinners  have  reason  to  tremble  in  the  view  of  a 
miserable  eternity.  They  have  nothing  to  hope  for,  but  every 
thing  to  fear,  beyond  the  grave.  They  choose  to  have  their  por- 
tion in  this  world ;  but  they  must  soon  leave  this  world,  and  go 
into  eternity,  where  their  souls  must  exist  as  long  as  the  souls 
of  saints,  but  without  the  least  source  of  happiness.  All  that 
they  loved,  or  valued,  or  enjoyed  in  this  world  will  be  for  ever 
removed  from  them ;  and  they  will  find  nothing  in  eternity  to 
please  their  eyes,  or  their  ears,  or  their  hearts,  but  every  thing  to 
strike  terror  and  consternation  into  their  minds.  They  will 
meet  with  no  friends,  but  with  fixed  and  eternal  enemies.  If 
they  look  up  to  heaven,  they  can  see  no  source  of  light  or  hope 
there.  If  they  look  into  their  own  hearts,  they  can  find  no 
source  of  light  or  hope  there.  If  they  look  back  upon  this 
world,  they  can  think  of  nothing  but  what  fills  them  with  self- 
reproach  and  self-condemnation.  If  they  look  around  them, 
they  can  see  nothing  but  what  will  augment  their  misery,  and 
if  they  look  forward,  they  can  see  nothing  but  endless  darkness 
and  despair.  This  is  not  an  unscriptural  and  visionary  repre- 
sentation of  the  state  of  incorrigible  sinners  beyond  the  grave; 
and  have  they  not  reason  to  tremble,  when  they  carry  their 
thoughts  into  eternity,  and  realize  their  future  and  eternal  doom  ? 
O  how  must  they  feel,  when  they  open  their  eyes  in  eternity, 
and  find  the  gate  of  heaven  shut  against  them,  and  the  gate  of 
destruction  open  to  receive  them  !  Can  their  hands  be  strong, 
or  their  hearts  endure,  in  the  day  when  God  shall  cast  them  into 
the  bottomless  pit  ?  While  you  are  standing  upon  the  borders 
of  this  pit,  be  entreated  to  escape  the  wrath  to  come,  and  lay 
hold  on  eternal  life. 

3.  If  eternity  has  an  habitual  and  powerful  influence  upon 
christians,  who  have  an  habitual  view  of  it,  then  we  may 
conclude  that  sinners  in  general  are  extremely  stupid  in  respect 
to  their  future  state.  God  has  told  them  that  they  are  rational 
and  immortal  creatures  ;  that  their  souls  will  not  die  with  their 
bodies ;  that  when  they  leave  this,  they  will  go  into  another 
world  ;  and  that  they  will  there  exist  for  ever  completely  happy, 
or  miserable.  He  has  told  them  that,  while  they  continue  in 
the  state  of  nature,  they  are  dead  in  trespasses  and  sins  ;  that 
they  are  unfit  for  his  kingdom  ;  that  they  stand  condemned  by 
his  holy  law,  and  that  they  are  constantly  exposed  to  be  called 
into  a  miserable  eternity.     But,  notwithstanding  all  this  light 


VIEW     OF     E  T  E  R  N  I  T  V  .  481 

in  their  understanding,  they  cast  off  fear,  and  live  in  great  ease 
and  security.  This  looks  strange  at  first  view.  But  the  cause 
is  obvious.  They  banish  death  and  eternity  from  their  view. 
And  so  long  as  they  can  keep  future  and  eternal  objects  out  of 
view,  and  the  world  in  their  hearts,  they  see  nothing  to  disturb 
their  peace,  or  to  alarm  their  fears.  This  extreme  stupidity  of 
sinners  is  certainly  owing  to  their  habitually  keeping  eternity 
out  of  view  ;  for  if  they  would  only  realize  that  future  and  eter- 
nal misery  to  which  they  are  exposed,  a  sense  of  danger  would 
alarm  their  fears,  and  desttoy  all  their  pleasing  prospects,  and 
plunge  them  in  deep  anxiety  and  distress.  Whenever  God 
awakens  sinners,  and  causes  them  to  realize  that  they  are  going 
into  a  miserable  eternity,  it  never  fails  to  throw  them  into  the 
gall  of  bitterness  and  bonds  of  iniquity.  The  most  stupid, 
hardened  and  stout-hearted  sinners  cannot  help  trembling  like 
Felix  and  Belshazzar,  when  they  look  into  eternity,  and  realize 
their  lying  down  in  eternal  sorrow.  They  are  guilty,  therefore,  of 
inexcusable  folly  and  stupidity,  in  banishing  eternity  from  their 
thoughts.  They  bear  the  same  relation  to  eternity  that  saints 
do,  and  must  as  certainly  take  up  their  everlasting  residence  in 
it ;  and  it  certainly  as  deeply  concerns  them  to  live  in  an 
habitual  view  of  eternity.  But  their  supreme  love  to  the  world 
and  the  things  of  the  world  so  darkens  their  understanding 
and  stupifies  their  conscience,  that  they  cry  to  themselves 
peace  and  safety,  while  their  feet  stand  on  slippery  places,  and 
they  know  not  but  the  next  step  they  take  they  may  slide  into 
the  world  of  eternal  wo.  Such  stupidity  appears  astonishing 
to  those  who  habitually  realize  eternity,  and  it  will  sooner  or 
later  appear  still  more  astonishing  to  those  who  take  pains  to 
shut  eternity  out  of  sight.  If  they  are  wise,  they  will  look  into 
eternity,  and  consider  their  latter  end ;  but  if  they  will  not  hear 
Moses,  nor  the  prophets,  they  must  bear  the  fatal  effects  of  their 
voluntary  stupidity,  and  lie  down  in  everlasting  sorrow. 

4.  So  long  as  sinners  live  without  a  just  and  realizing  view 
of  eternity,  they  can  have  no  just  and  realizing  view  of  them- 
selves, or  of  the  world  in  which  they  live.  This  world  is 
inseparably  connected  with  another.  Things  seen  are  insep- 
arably connected  with  things  unseen.  Things  temporal  are 
inseparably  connected  with  things  eternal.  The  temporal 
existence  of  sinners  is  inseparably  connected  with  their  eternal 
existence.  The  value  of  all  earthly  objects  is  to  be  estimated 
according  to  their  duration.  Houses  and  their  furniture  are  to 
be  estimated  according  to  their  duration.  Living  creatures  are 
to  be  estimated  according  to  the  length  of  their  lives.  And 
mankind  are  to  be  estimated  according  to  the  duration  of  their 
existence.     Neither  the  world,  nor  the  things  of  the  world,  will 

vol.  in.  61 


482  SERMON     XXXVII. 

be  of  the  least  value  after  they  cease  to  exist ;  and  should  a 
time  ever  come  when  mankind  cease  to  exist,  they  would  then 
become  perfectly  useless  and  worthless.  It  is  impossible, 
therefore,  that  sinners  should  form  a  just  estimate  of  them- 
selves, or  of  the  world  and  the  things  of  the  world,  without 
viewing  them  in  the  light  of  eternity.  As  soon  as  they  view 
the  world  and  the  things  of  the  world  in  the  light  of  eternity, 
they  appear  to  them  as  they  did  to  Solomon  when  he  realized 
eternity  —  "vanity  of  vanities."  But  when  they  view  them- 
selves in  the  light  of  eternity,  they  astonishingly  rise  in  worth 
and  importance.  Their  own  souls  and  the  souls  of  others 
appear  infinitely  precious.  So  long  as  sinners  live  without  a 
realizing  view  of  eternity,  they  form  an  unjust  and  dangerous 
opinion  of  themselves,  of  their  fellow  men,  and  of  the  world 
and  all  things  in  it.  They  live,  and  act,  and  think,  as  though 
they  were  living,  and  acting,  and  thinking  in  a  fairy  land,  and 
had  only  a  visionary  existence.  But  when  they  come  to  them- 
selves, as  the  prodigal  son  did,  the  world  loses  all  its  charms, 
the  things  of  the  world  all  their  importance,  and  eternity  absorbs 
all  their  attention  and  concern. 

Now,  perhaps,  one  and  another  is  ready  to  say,  I  believe  all 
this  to  be  true.  I  believe  a  realizing  view  of  eternity  would  ren- 
der my  mind  solemn,  absorb  my  attention,  and  convince  me  of 
the  worth  of  my  soul,  and  of  the  importance  of  securing  its 
future  and  everlasting  happiness.  But  how  shall  I  get  a  real- 
izing sense  of  eternity  ?  I  have  often  desired  and  endeavored 
to  get  such  a  sense  of  eternity ;  but  my  desires  and  efforts  have 
often  been  sadly  disappointed,  and  I  cannot  account  for  it. 
But  you  might  easily  account  for  it,  if  you  would  critically 
attend  to  the  mixed  desires  of  your  heart,  and  distinguish  your 
stronger  from  your  weaker  desires.  Your  habitual  desires  are 
stronger  than  your  occasional  desires.  You  habitually  desire 
to  live  in  the  world,  and  to  enjoy  the  world  as  long  as  you  live 
in  it,  without  interruption.  This  habitual  desire  is  vastly 
stronger  than  your  occasional  desire  to  look  into  eternity,  and 
prepare  for  it.  And  as  soon  as  your  occasional  desire  begins 
to  be  strong  enough  to  disturb  your  peace,  your  habitual  de- 
sire to  enjoy  the  world  in  peace  rises  with  redoubled  power 
and  influence,  to  check,  restrain  and  completely  destroy  your 
desire  to  look  into,  and  prepare  for,  what  appears  a  painful 
eternity.  The  truth  is,  every  sinner's  heart  is  full  of  incon- 
sistent desires,  and  he  is  holden  by  the  stronger  cords  of 
habitual  desires.  This  was  the  case  of  Balaam.  He  desired 
to  die  the  death  of  the  righteous,  and  to  be  happy  in  his  future 
and  eternal  state  ;  but  he  had  an  habitual  and  stronger  desire 
to  enjoy  the  wages  of  unrighteousness.     His  habitual  desire  to 


VIEW     OF     ETERNITY.  483 

be  happy  in  this  world  overcame  and  destroyed  his  desire  to 
be  happy  in  the  world  to  come.  The  men  of  the  world  are  all 
running  greedily  after  the  error  of  Balaam,  preferring  things 
seen  to  things  not  seen,  and  things  temporal  to  things  eternal ; 
which,  unless  they  repent,  will  inevitably  lead  them  to  destruc- 
tion. 

5.  Since  christians  view  themselves  and  all  things  in  the 
light  of  eternity,  they  enjoy  the  world  far  better  than  the  men 
of  the  world  do.  Though  these  all  possess  as  large  a  portion 
of  the  world  as  christians  possess,  and  generally  a  much  larger 
portion,  yet  they  never  enjoy  it  so  well  as  christians  enjoy  it. 
The  reason  is,  they  desire  and  expect  more  happiness  from  the 
world  than  it  does  or  can  afford  them ;  which  subjects  them  to 
continual  disappointment  and  vexation  of  spirit.  They  view 
the  world  and  the  things  of  the  world  as  unconnected  with 
eternity ;  and,  of  course,  they  form  a  false  opinion  of  the  ten- 
dency and  design  of  all  earthly  objects  and  enjoyments,  which 
they  never  properly  use,  but  always  abuse.  The  world  and 
the  things  of  the  world  are  not  designed  nor  adapted  to  satisfy 
the  vast  desires  of  rational  and  immortal  beings  ;  but  the  men 
of  the  world  place  their  supreme  happiness  in  its  unsatisfactory 
and  short-lived  enjoyments,  which  perverts  the  design  of  God 
in  giving  the  world  to  them,  and  turns  it  into  a  curse,  instead 
of  a  blessing.  The  prosperity  of  the  wicked,  as  they  improve 
it,  always  tends  to  destroy  them.  But  christians,  who  view  the 
world  in  connection  with  eternity,  use  it  as  not  abusing  it. 
They  employ  it  to  answer  the  important  purposes  for  which  it 
was  made  and  given  to  the  children  of  men.  "Whether  they 
possess  more  or  less  of  the  world,  they  enjoy  all  they  possess. 
They  do  not  desire  nor  expect  to  derive  their  supreme  happi- 
ness from  any  or  all  their  worldly  possessions,  but  mean  to 
improve  them  to  promote  their  present  comfort  and  usefulness, 
and  to  prepare  them  for  their  future  and  eternal  inheritance  in 
heaven.  The  apostles,  who  kept  their  eyes  and  hearts  fixed  on 
eternity,  viewed  and  enjoyed  the  world  better  than  any  sinners 
ever  did  or  ever  could.  They  say  of  themselves,  "  as  poor,  yet 
making  many  rich  ;  as  having  nothing,  and  yet  possessing  all 
things."  Every  worldly-minded  man  has  found  Solomon's 
observation  to  be  true :  "  He  that  loveth  silver  shall  not  be  sat- 
isfied with  silver,  nor  he  that  loveth  abundance  with  increase." 
Real  christians,  who  habitually  live  in  the  view  of  eternity, 
follow  the  direction  of  their  Saviour :  They  lay  not  up  for 
themselves  treasures  upon  earth,  where  moth  and  rust  do  cor- 
rupt, and  where  thieves  break  through  and  steal :  but  they  lay 
up  for  themselves  treasures  in  heaven,  where  neither  moth  nor 
rust  doth  corrupt,  and  where  thieves  do  not  break  through  and 


484  SERMON     XXXVII. 

steal:  and  where  their  treasure  is,  there  their  hearts  are  also. 
They  view  the  world  and  all  it  contains  in  relation  to  eternity, 
and  employ  all  they  possess  to  promote  the  glory  of  God  and 
the  interests  of  his  kingdom ;  which  gives  them  present  enjoy- 
ment, and  secures  a  future  and  eternal  reward. 

6.  It  appears  from  what  has  been  said,  that  an  habitual  view  of 
eternity  has  a  happy  and  powerful  tendency  to  guard  christians 
against  an  undue  conformity  to  the  customs  and  manners  of 
the  world.  There  are  many  things  highly  esteemed  among  the 
men  of  the  world  which  are  an  abomination  in  the  sight  of 
God ;  and  would  appear  so  to  all  men,  if  they  viewed  them  in 
the  light  of  eternity.  All  the  customs  and  manners  of  the 
world  are  designed  to  gratify  the  heart,  and  stupify  the  con- 
science, and  put  future  and  eternal  objects  out  of  sight.  And 
to  guard  against  the  spirit  and  tendency  of  such  customs  and 
manners,  a  realizing  and  habitual  view  of  eternity  is  the  most 
effectual  method  christians  can  take.  While  they  keep  eternity 
in  view,  they  will  not  consider  the  customs  and  manners  of  the 
world  as  innocent,  or  mere  venial  evils,  but  carefully  and  con- 
scientiously avoid  them.  They  will  not  conform  to  the  world 
in  wasting  their  time  in  idle  recreations  and  fashionable  amuse- 
ments. Nor  will  they  waste  their  property  in  any  of  the  fash- 
ionable modes  of  prodigality  and  dissipation.  Nor  will  they 
pervert  the  design,  or  violate  the  sanctity  of  the  Lord's  day,  by 
spending  it  as  an  unholy  and  common  day.  Nor  will  they 
neglect  the  duties  of  the  closet,  of  the  family,  or  the  sanctuary. 
Though  the  men  of  the  world  approve,  and  practice,  and  highly 
esteem  these  things,  yet  they  appear  to  christians,  in  the  light 
of  eternity,  as  very  criminal  and  displeasing  to  God.  So  long, 
therefore,  as  christians  keep  their  eyes  and  their  hearts  fixed 
upon  the  invisible  objects  of  the  invisible  world,  they  hate,  con- 
demn and  avoid  every  mode  of  living,  acting  and  thinking, 
which  tends  to  obstruct  them  in  duty,  or  alienate  their  affections 
from  God,  however  much  it  may  be  esteemed  and  applauded 
by  the  unwise,  unholy  and  ungodly.  Moses  lived  as  seeing 
him  who  is  invisible,  and  the  apostles  looked  not  on  things 
seen  and  temporal,  but  on  things  unseen  and  eternal.  They 
lived  by  faith,  and  not  by  sight ;  and  by  this  non-conformity  to 
the  world,  they  condemned  the  world,  promoted  the  religion 
they  professed,  and  secured  their  own  future  and  eternal  bles- 
sedness. 

7.  If  christians  live  habitually  in  the  view  of  eternity,  then 
their  future  prospects  are  continually  brightening.  The  more 
steadily  and  joyfully  they  carry  their  thoughts  into  eternity,  and 
contemplate  the  holiness  and  felicity  of  the  heavenly  world, 
the  more  their  views  are  enlarged,  their  holy  affections  excited 


VIEW     OF     ETERNITY.  485 

and  strengthened,  and  their  highest  hopes  confirmed.  As 
their  temporal  prospects  diminish,  their  eternal  hopes  are  en- 
larged. As  they  approach  nearer  and  nearer  to  the  end  of 
time,  and  to  the  verge  of  eternity,  they  feel  less  and  less  attached 
to  the  world  they  are  leaving,  and  more  and  more  attached  to  the 
world  whither  they  are  tending.  This  we  find  was  the  case  of 
the  ancient  saints  and  primitive  christians.  Their  path  was 
like  the  rising  sun,  which  shines  brighter  and  brighter  to  the 
perfect  day.  David  died  in  hope  and  peace.  Simeon  died  in 
hope  and  peace.  The  primitive  christians  were  willing  to  be 
absent  from  the  body  and  present  with  the  Lord.  Paul  tri- 
umphed in  the  nearest  prospect  of  death  and  eternity.  We 
cannot  conceive  of  any  thing  better  suited  to  remove  the  sting 
of  death  and  the  terrors  of  the  grave,  than  an  habitual  and 
familiar  view  of  that  blessed  eternity  into  which  they  are  about 
to  enter,  and  in  which  they  hope  to  dwell  for  ever.  Sincere, 
growing  christians  see  good  reasons  to  go  on  their  way  rejoic- 
ing in  the  hope  of  the  glory  and  enjoyment  of  God. 

8.  We  learn  from  what  has  been  said,  that  the  hopes  and 
prospects  of  sinners  are  constantly  fading  and  vanishing. 
They  are  all  built  upon  things  seen  and  temporal.  The  fashion 
of  this  world  is  constantly  passing  away,  and  consequently  all 
the  hopes  founded  upon  it  are  fading  and  passing  away  with 
it.  But  if  the  objects  and  enjoyments  of  the  world  should  not 
be  removed  from  sinners  so  long  as  they  live,  yet  death  will 
put  an  everlasting  period  to  them.  All  their  worldly  sources 
of  happiness  are  leaving  them,  and  lessening  in  value  every 
year  and  every  day,  and  the  moment  they  go  into  eternity  they 
will  be  for  ever  out  of  their  sight,  but  not  out  of  their  mind. 
They  will  be  a  source  of  painful  and  eternal  reflection.  They 
will  see  and  feel  that  they  have  disappointed  all  their  hopes, 
and  shut  them  out  of  the  kingdom  of  heaven.  They  will  find 
themselves  without  the  least  source  of  comfort  or  ground  of 
hope.  This  is  the  melancholy  and  growing  prospect  of  dark- 
ness, which  keeps  them  all  their  life  in  bondage  through  fear  of 
death  and  a  miserable  eternity.  They  may  be  told  that  they  are 
safe ;  but  they  cannot  think  so,  if  they  will  only  look  into  eter- 
nity ;  which  has  destroyed  the  hopes  of  thousands  of  thoughtless 
sinners  in  a  dying  hour.  But,  if  they  should  have  "  no  bands 
in  their  death,"  they  will  be  the  more  disappointed  and  the 
more  wretched  when  they  open  their  eyes  in  eternity. 

This  subject  now  appeals  to  all,  whether  they  are,  or  are  not, 
christians.  You  have  seen  how  christians  live  habitually  in 
the  view  of  eternity.  Be  so  good  to  yourselves  as  to  compare 
your  views  with  theirs.  Have  you  had  a  realizing  view  of 
eternity  ?     Have  you  had  a  deep  and  permanent  view  of  eter- 


486  SERMON     XXXVII. 

nity  ?  Have  you  had  a  joyful  view  of  eternity  ?  Have  your 
views  of  eternity  become  more  and  more  habitual  and  impres- 
sive, and  have  they  produced  an  increasing  practical  influence 
upon  your  hearts  and  lives  ?  These  are  plain,  and  intelligible, 
and  interesting  queries  to  all. 

But  they  are  especially  so  to  the  aged,  who  stand  so  near  to 
eternity,  and  to  the  bereaved,  who  have  lately  been  called  to  look 
into  eternity,  where  the  object  or  objects  of  their  love,  veneration, 
or  respect,  are  gone,  and  where  they  must  soon  follow  them. 
Nor  is  the  duty  of  looking  into  eternity,  and  preparing  for  it, 
uninteresting  to  the  young.  They  have  immortal  souls,  which 
are  inseparably  connected  with  eternity,  in  which  they  must 
take  up  their  everlasting  residence.  Who  among  the  aged, 
the  young,  or  the  afflicted,  live  in  an  habitual  and  joyful  view 
of  eternity,  and  are  waiting  for  their  appointed  change  ?  You 
are  safe  and  happy.  But  those  who  put  far  away  the  evil  day, 
and  dread  to  look  into  eternity,  are  now  unhappy  ;  and  unless 
they  embrace  the  hope  set  before  them  in  the  gospel,  must 
perish. 


SERMON   XXXVIII. 


SAINTS  WITH  CHRIST  IN  HEAVEN. 

FEBRUARY  25,  1827.    DEATH  OF  MRS.  MARY  METCALF. 


Father,  I  -will  that  they  also  whom  thou  hast  given  me,  be  with  me  where 
I  am.  — John,  xvii.  24. 

As  Christ  knew  the  precise  time  when  he  should  leave  the 
world,  so  he  made  a  wise  preparation  for  that  great  and  sol- 
emn event.  The  evening  before  his  crucifixion  he  celebrated  the 
Passover,  and  instituted  the  memorials  of  his  own  death.  He 
washed  and  wiped  his  disciples'  feet,  for  an  example  of  mutual 
love  and  condescension  to  all  his  followers  in  time  to  come. 
He  entered  into  a  free  and  familiar  conversation  with  his  dis- 
ciples, in  which  he  forewarned  them  of  their  dangers,  incul- 
cated their  duty,  and  suggested  the  best  sources  of  consolation. 
He  then  lifted  up  his  eyes  to  heaven,  and  addressed  his  Father 
in  a  very  solemn,  affectionate  and  appropriate  prayer  for  all 
his  present  and  future  friends,  which  he  closed  with  this  com- 
prehensive petition :  "  Father,  I  will  that  they  also  whom  thou 
hast  given  me  be  with  me  where  I  am."  By  those  whom  his 
Father  had  given  him,  he  meant  all  those  who  were  chosen 
from  eternity  to  be  heirs  of  salvation.  These  persons  the 
Father  had  promised  to  give  him  as  the  proper  reward  for  his 
incarnation,  sufferings,  and  death  on  the  cross,  to  make  atone- 
ment for  the  sins  of  the  world,  and  open  the  way  for  the  free 
and  consistent  exercise  of  pardoning  mercy  to  all  returning, 
penitent,  believing  sinners.  Upon  this  ground  he  could  with 
propriety  address  his  Father  in  the  language  of  the  text : 
"  Father,  I  will  that  they  whom  thou  hast  given  me  be  with  me," 
&c.  He  makes  a  claim  of  his  promised  reward,  and  in  a  manner 
which  strongly  expresses  his  ardent  desire  of  having  what  he 


488  SERMON     X  X  X  V  I  1  I  . 

claims,  both  as  an  expression  of  his  Father's  love  to  him,  and  of 
his  love  to  the  elect.  "  Father,  I  will  that  they  also  whom  thou 
hast  given  me  be  with  me  where  I  am  ;  that  they  may  behold 
my  glory  which  thou  hast  given  me  :  for  thou  lovedst  me 
before  the  foundation  of  the  world."  The  text  in  this  connec- 
tion suggests  a  proper  subject  for  our  present  meditation.  It  is 
this : 

That  Christ  desires  to  have  all  the  heirs  of  salvation  to  be 
with  him  where  he  is.     I  shall  consider, 

I.  "Where  he  is. 

II.  When  he  desires  that  the  heirs  of  salvation  should  be 
with  him. 

III.  Why  he  desires  to  have  them  where  he  is. 

I.  We  are  to  consider  where  Christ  is.  Though  this  may 
seem  to  be  a  point  which  needs  no  illustration  or  proof,  yet  it 
is  really  worthy  of  particular  consideration,  because  there  is  a 
diversity  of  opinions  about  the  place  where  Christ  now  is,  and 
always  will  be.  The  information  which  he  has  given  us, 
ought  to  remove  all  ground  of  doubt  or  conjecture  upon  this 
point.  He  says  himself,  "  No  man  hath  ascended  up  to  heaven, 
but  he  that  came  down  from  heaven,  even  the  Son  of  man 
which  is  in  heaven."  And  again  he  says,  "  I  came  down  from 
heaven,  not  to  do  mine  own  will,  but  the  will  of  him  that  sent 
me."  He  uniformly  made  such  declarations  as  these  concern- 
ing the  place  from  whence  he  came,  which  the  Jews  under- 
stood to  mean  the  place  where  God  has  fixed  his  own  throne, 
surrounded  by  all  holy  beings.  And  he  as  plainly  declared 
that  he  should  return  to  heaven,  as  that  he  came  down  from 
thence.  This  declaration  his  disciples  saw  verified  with  their 
own  eyes.  For  after  he  had  risen  from  the  dead  and  repeat- 
edly appeared  to  them,  "  he  led  them  out  as  far  as  Bethany, 
and  lifted  up  his  hands,  and  blessed  them.  And  it  came  to 
pass,  while  he  blessed  them,  he  was  parted  from  them,  and 
carried  up  into  heaven."  There  is  therefore  no  room  to  doubt 
whether  heaven  be  not  the  place  where  Christ  now  is.  But 
we  are  told  that  he  will  return  again  to  this  world.  This  the 
angels  told  the  spectators  of  his  ascension  to  heaven.  "  While 
they  looked  steadfastly  toward  heaven,  as  he  went  up,  two 
men  stood  by  them  in  white  apparel ;  which  also  said,  Ye 
men  of  Galilee,  why  stand  ye  gazing  up  into  heaven  ?  This 
same  Jesus,  which  is  taken  from  you  into  heaven,  shall  so 
come  in  like  manner  as  ye  have  seen  him  go  into  heaven." 
And  the  apostle  tells  us,  "  The  Lord  himself  shall  descend 
from  heaven  with  a  shout,  with  the  voice  of  the  archangel, 
and  with  the  trump  of  God :  and  the  dead  in  Christ  shall  rise 
first."     But  though  it  appears  that  Christ  was  in  heaven  before 


SAINTS      WITH     CHRIST     IN     HEAVEN.  489 

he  came  into  this  world,  that  he  has  since  gone  to  heaven,  and 
that  he  will  return  to  this  world  once  more  at  the  last  day,  yet 
some  may  still  ask,  how  does  it  appear  that  he  will,  after  the 
day  of  judgment,  go  back  to  heaven  and  there  reside  for  ever  ? 
I  answer,  this  clearly  appears  from  what  Christ  and  the  apos- 
tles have  said  upon  the  subject.  Christ  assured  his  disciples, 
that  "  in  my  Father's  house  are  many  mansions  :  if  it  were 
not  so,  I  would  have  told  you.  And  if  I  go  and  prepare  a 
place  for  you,  I  will  come  again,  and  receive  you  unto  myself, 
that  where  I  am,  there  ye  may  be  also."  We  know  that  his 
Father's  house  is  in  heaven.  There  he  says  he  will  prepare  a 
place  for  his  followers,  and  there  they  shall  be  with  him. 
Heaven,  therefore,  is  the  only  place  where  Christ  and  his 
friends  will  for  ever  reside.  He  intimated  the  same  thing  in 
his  representation  of  the  process  at  the  last  day,  as  well  as  in 
the  parable  of  the  tares.  In  that  parable  the  wicked  are  repre- 
sented as  destroyed,  but  the  righteous  as  shining  forth  as  the 
sun  in  the  kingdom  of  their  Father.  And  in  respect  to  the 
last  day  it  is  said  :  "  When  the  Son  of  man  shall  come  in  his 
glory,  and  all  the  holy  angels  with  him,  then  shall  he  sit  upon 
the  throne  of  his  glory  :  and  before  him  shall  be  gathered  all 
nations,  and  he  shall  separate  them  one  from  another,  as  a 
shepherd  divideth  his  sheep  from  the  goats ;  and  he  shall  set 
the  sheep  on  his  right  hand,  but  the  goats  on  the  left.  Then 
shall  the  King  say  to  them  on  his  right  hand,  Come  ye  blessed 
of  my  Father,  inherit  the  kingdom  prepared  for  you  from  the 
foundation  of  the  world."  This  is  the  kingdom  of  the  Father, 
where  Christ  says  there  are  many  mansions  prepared  and  pre- 
paring for  the  everlasting  abode  of  his  friends.  We  have  as 
much  reason  to  believe  that  Christ  is  now  in  heaven,  and 
always  will  be  there,  as  that  he  ever  came  down  from  heaven 
and  returned  thither.     Let  us  consider, 

II.  When  Christ  desires  to  have  the  heirs  of  salvation  with 
him  where  he  is.  Here  it  must  be  premised,  that  he  does  not 
desire  the  heirs  of  salvation  to  be  with  him  before  they  exist. 
There  is  ground  to  believe,  that  much  the  largest  number  of 
those  who  shall  be  heirs  of  salvation  have  not  yet  come  into 
existence.  These  cannot  be  where  Christ  is,  in  his  Father's 
kingdom.  Nor  does  Christ  desire  that  any  of  the  heirs  of  sal- 
vation should  be  with  him,  who  are  yet  in  their  native  state  of 
total  depravity.  Nor  does  he  desire  that  any  of  his  chosen 
ones,  who  are  now  on  the  stage  of  life,  fulfilling  his  commands, 
and  promoting  his  glory,  should  be  with  him,  until  they  have 
finished  their  course,  and  done  all  which  he  has  for  them  to  do 
before  they  leave  the  world.  But  he  does  desire  that  every 
subject  of  grace  and  heir  of  glory  should  be  with  him  as  soon 

vol.  in.  62 


490  SERMON     XXXVIII. 

as  he  closes  his  eyes  in  death.  This  he  has  given  all  his  fol- 
lowers sufficient  reason  to  believe,  for  their  consolation  and 
support  in  their  dying  hour.  He  has  brought  life  and  immor- 
tality to  light.  He  declared  that  Abraham,  Isaac  and  Jacob 
were  in  the  full  enjoyment  of  God.  He  taught  his  disciples 
not  to  fear  them  that  kill  the  body,  because  their  souls  would 
survive  their  body  in  a  state  of  activity  and  felicity.  He 
taught  that  all  who  believed  in  him  should  never  die,  or  cease 
to  exist  and  be  happy  beyond  the  grave.  He  assured  the 
dying,  penitent,  believing  malefactor,  "  This  day  shalt  thou  be 
with  me  in  paradise."  He  made  all  his  sincere  followers 
believe  that  they  should,  at  death,  immediately  pass  into  glory. 
Accordingly  Stephen  in  his  last  moments  professed  this  belief, 
and  told  his  persecutors,  while  steadfastly  looking  into  heaven, 
"  I  see  the  glory  of  God,  and  Jesus  standing  on  the  right  hand 
of  God."  It  is  added,  "  And  they  stoned  Stephen,  calling 
upon  God,  and  saying,  Lord  Jesus  receive  my  spirit."  His 
prayer  was  undoubtedly  heard,  and  his  precious  and  immortal 
spirit  was  immediately  admitted  into  one  of  those  mansions 
in  heaven,  which  Christ  had  gone  before  to  prepare  for  him. 
Paul  repeatedly  expressed  his  belief  and  hope,  that  death  would 
translate  real  christians  from  earth  to  heaven.  Once  he  said 
in  respect  to  himself,  that  he  was  in  a  strait  betwixt  two,  hav- 
ing a  desire  to  Live,  and  a  desire  to  depart  and  be  with  Christ, 
which  was  far  better.  Once  he  says,  in  the  name  of  christians 
in  general,  "  We  are  confident,  and  willing  rather  to  be  absent 
from  the  body,  and  to  be  present  with  the  Lord."  He  exhorts 
christians  "  to  be  followers  of  them,  who  through  faith  and 
patience  inherit  the  promises,  and  compose  the  general  assem- 
bly and  church  of  the  first-born  in  heaven."  Christ  has  been, 
and  still  is  receiving  the  heirs  of  salvation  into  his  kingdom  of 
glory,  as  soon  as  they  have  left  these  clayey  tabernacles,  and 
have  been  made  meet  to  be  partakers  of  their  heavenly  inherit- 
ance.    This  leads  me  to  consider, 

III.  Why  Christ  desires  that  all  those  should  be  with  him, 
whom  he  has  redeemed  from  among  men,  and  made  heirs  of 
salvation.     Here  I  would  observe, 

1.  Christ  desires  this  for  his  own  sake.  His  redeemed  ones 
will  promote  both  his  glory  and  felicity.  They  will  be  the 
most  excellent  and  amiable  characters  among  all  the  intelligent 
creation.  Being  washed  and  purified  from  all  moral  pollution, 
they  will  shine  in  all  the  beauties  of  holiness.  To  the  princi- 
palities above  they  will  appear  astonishing  monuments  of  the 
redeeming  love  of  Christ.  They  had  seen  them  in  this  world, 
in  all  their  wretchedness,  deformity  and  guilt,  hateful  and 
hating  one  another,  destitute  of  every  amiable  quality,  and  full 


SAINTS     WITH      CHRIST     IN     HEAVEN.  491 

of  every  vile  affection,  which  rendered  them  deserving  of  the 
severest  marks  of  the  divine  displeasure.  But  now  their  hearts 
are  changed,  and  their  condition  reversed.  They  are  no  longer 
enemies,  but  friends  of  God.  They  are  no  longer  children  of 
wrath,  but  heirs  of  glory.  And  all  this  is  owing  to  the  grace 
and  condescension  of  Christ,  who  suffered  and  died,  that  they 
might  live.  What  a  glorious  appearance  will  millions  and 
millions  of  our  fallen  race  exhibit  in  heaven,  when  they  shall 
all  come  out  of  great  tribulation,  and  wash  their  robes  in  the 
blood  of  the  Lamb !  What  glory  and  honor  will  they  reflect 
upon  Christ,  who  loved  them,  and  died  for  them,  and  made 
them  kings  and  priests  to  God !  But  they  will  glorify  Christ 
actively  as  well  as  passively.  They  will  feel  and  express  their 
gratitude  and  praise  to  Christ  for  all  he  has  done  and  suffered 
for  them,  in  a  new  song,  which  none  of  the  rest  of  the  heavenly 
world  can  ever  learn.  "  And  I  looked,"  says  John  in  vision, 
"  and  lo,  a  Lamb  stood  on  the  mount  Zion,  and  with  him  an  hun- 
dred forty  and  four  thousand,  having  his  Father's  name  written 
in  their  foreheads.  And  I  heard  a  voice  from  heaven  as  the 
voice  of  many  waters,  and  as  the  voice  of  a  great  thunder : 
and  I  heard  the  voice  of  harpers  harping  with  their  harps. 
And  they  sung  as  it  were  a  new  song  before  the  throne,  and 
before  the  four  beasts  and  the  elders :  and  no  man  could  learn 
that  song,  but  the  hundred  forty  and  four  thousand,  which  were 
redeemed  from  the  earth."  And  they  said  with  a  loud  voice, 
"  Worthy  is  the  Lamb  that  was  slain  to  receive  power  and 
riches,  and  wisdom,  and  strength,  and  honor,  and  glory,  and 
blessings  ;  for  thou  hast  redeemed  us  to  God  by  thy  blood, 
and  hast  made  us  unto  our  God  kings  and  priests."  Thus 
Christ  will  be  for  ever  glorified  in  and  by  his  saints,  and 
admired  by  all  that  believe.  For  his  own  glory,  therefore,  he 
desires  that  all  whom  his  Father  has  given  him  should  be  with 
him  where  he  is,  and  be  employed  in  celebrating  the  riches  of 
his  grace  to  all  eternity.  For  by  thus  promoting  his  glory,  they 
will  equally  promote  his  perfect  felicity.  He  will  for  ever 
delight  in  the  sincere  homage  and  praise  of  his  redeemed  ones, 
whom  he  will  for  ever  love  infinitely  more  than  they  can  love 
him.  It  is  said,  "  When  Jesus  knew  that  his  hour  was  come, 
that  he  should  depart  out  of  the  world  unto  the  Father,  having 
loved  his  own  which  were  in  the  world,  he  loved  them  unto 
the  end."  Those  whom  he  has  redeemed,  sanctified  and  glo- 
rified, will  have  a  deeper  interest  in  his  affections  than  any 
other  of  his  intelligent  creatures.  They  were  the  joy  set  before 
him  from  eternity  ;  they  always  lay  nearest  to  his  heart ;  and, 
while  he  sees  them  prostrating  themselves  before  his  throne, 
and  with  one  voice  paying  him  the  everlasting  debt  of  grati- 


492  SERMON     XXXVIII. 

tude  which  they  owe  him,  it  must  afford  him  the  purest  pleas- 
ure, satisfaction  and  enjoyment.  So  that  it  is  easy  to  see  one 
reason  why  he  desires  to  have  all  the  heirs  of  salvation  with 
him  where  he  is,  to  augment  his  own  everlasting  blessedness. 
But, 

2.  He  desires  that  they  should  be  with  him  for  their  sake,  as 
well  as  for  his  own.  He  always  placed  his  good  in  their  good, 
and  suffered  and  died  for  their  good.  He  must,  therefore, 
desire  to  raise  their  happiness  as  high  as  their  natures  will 
admit.  He  knows  what  will  raise  their  felicity  to  the  highest 
degree,  and  he  designs  to  use  all  means  necessary  to  effect  this 
purpose.  He  knows  that  they  cannot  be  so  happy  any  where 
else,  as  in  his  kingdom  and  presence;  of  course,  his  love  to 
them  inspires  him  with  an  ardent  desire  to  bring  them  to  be 
with  him  where  he  is.  Accordingly  he  told  his  beloved  dis- 
ciples, just  as  he  was  parting  with  them,  that  he  would  not  long 
leave  them  comfortless,  but  come  again  and  receive  them  to 
himself,  and  bring  them  into  the  everlasting  mansions  which  he 
was  going  to  prepare  for  them.  This  assurance  in  their 
mournful  situation  was  directly  suited  to  soothe  their  minds, 
and  alleviate  their  sorrow,  and  afford  consolation  to  all  the  heirs 
of  salvation,  both  in  life  and  death. 

For  to  be  where  he  is,  is  to  be  in  the  happiest  place  in  the 
universe.  The  inspired  writers  have  employed  the  grandest 
images  in  nature  to  display  the  glory  of  heaven.  It  is  the 
most  beautiful  and  magnificent  place  that  infinite  power,  wis- 
dom and  goodness  could  form.  There  is  every  thing  there  to 
gratify  holy,  rational  and  immortal  creatures.  It  is  free  from 
all  natural  and  moral  evil.  Every  thing  is  banished  from  it, 
that  could  offend  the  eye,  or  ear,  or  heart  of  a  holy  and  intelli- 
gent creature;  while,  on  the  other  hand,  there  is  every  thing 
there  that  can  please  every  power  and  faculty  of  every  pure 
and  enlightened  mind.  So  that  merely  being  where  Christ  is 
must  be  a  permanent  source  of  real  felicity. 

But  there  is  something  far  better  implied  in  the  promise  of 
Christ  to  the  heirs  of  salvation,  that  they  shall  be  where  he  is; 
it  implies  that  they  shall  be  with  him  in  the  nearest  and  hap- 
piest union  and  communion.  He  is  represented  as  the  head, 
and  they  the  members.  He  is  represented  as  the  vine,  and  they 
the  branches.  He  is  represented  as  dwelling  in  their  hearts, 
and  they  as  dwelling  in  his,  or  that  they  shall  be  one  in  affec- 
tion and  enjoyment.  These  figures  denote  the  nearest  union 
and  communion  possible  between  Christ,  and  those  whom  he 
has  redeemed  by  his  blood,  when  they  arrive  in  heaven.  They 
will  see  his  face,  hear  his  voice,  and  undoubtedly  hold  a  free 
and  intimate  intercourse  with  him.     For  he  has  told  them  that 


SAINTS     WITH     CHRIST     IN     HEAVEN.  493 

what  they  know  not  now,  they  shall  know  hereafter.  This 
seems  to  intimate  that  he  will  be  their  future  and  eternal 
teacher.  And  if  the  hearts  of  his  disciples  burned  within 
them,  while  he  taught  them  on  earth,  how  much  higher  will 
their  joy  and  admiration  rise,  when  they  shall  be  far  better  pre- 
pared and  disposed  to  hear  and  understand  his  instructions  in 
the  heavenly  world.  With  what  vast  attention  and  avidity 
will  they  hear  him  converse  with  Adam  and  Enoch,  Moses  and 
Elias,  the  prophets  and  the  apostles,  about  the  works  of  cre- 
ation, providence,  and  redemption.  Will  they  not  be  ready  to 
say  with  Peter,  James  and  John,  on  the  mount  of  transfigura- 
tion, "It  is  good  for  us  to  be  here?"  The  presence  and  inter- 
course of  Christ  with  his  redeemed  will  perpetually  fill  their 
hearts  with  joy  unspeakable  and  full  of  glory. 

Farthermore,  their  being  all  collected  together  from  every 
age  and  nation  of  the  world,  and  perfectly  united  in  loving, 
praising  and  serving  their  gracious  and  glorious  Redeemer, 
Sanctifier  and  Creator,  will  give  a  peculiar  sweetness  and 
zest  to  all  their  other  enjoyments.  Their  holiness  and  hap- 
piness will  be  social  and  mutual.  They  will  astonish  one 
another  with  their  felicity,  which  will  exceed  all  that  their  eyes 
had  seen,  or  their  ears  heard,  or  their  hearts  conceived.  Their 
numbers  will  be  immense  and  innumerable.  Their  char- 
acters will  be  as  various  as  they  are  beautiful  and  numer- 
ous. And  when  they  come  to  learn,  as  they  will  learn,  why 
they  were  chosen,  and  sanctified,  and  glorified,  rather  than 
thousands  whom  they  see  are  separated  from  God,  and  from 
all  good,  their  gratitude  and  admiration  of  the  sovereign  grace 
of  the  ever  blessed  Trinity  will  swell  beyond  all  present 
description  or  conception.  All  this  Christ  knows,  and  there- 
fore desires  that  all  the  heirs  of  salvation  should  be  with  him 
in  his  Father's  house. 


IMPROVEMENT. 

1.  It  appears  from  what  has  been  said  in  this  discourse,  that 
the  place  of  future  happiness  beyond  the  grave  is  more  clearly 
revealed  under  the  gospel,  than  it  was  under  the  law.  There 
is  no  other  subject,  perhaps,  upon  which  mankind  have  enter- 
tained such  various,  inconsistent  and  absurd  notions,  as  that  of 
the  soul,  and  what  becomes  of  it  after  death.  Nor  is  it  strange 
that  the  whole  heathen  world,  who  are  destitute  of  divine  rev- 
elation, should  be  involved  in  great  darkness  and  ignorance 
upon  this  subject.  While  they  judge  of  the  nature  and  effects 
of  death  by  its  mere  visible  appearance,  it  is  natural  for  them 
to  conclude  that  it  puts  a  final  period  to  the  activity,  sensibil- 


494  SERMON     XXXVIII. 

ity  and  existence  of  the  soul.  Accordingly  many  of  them 
have  either  doubted  or  denied  the  immortality  of  the  soul  be- 
yond the  grave.  Even  Cicero  and  some  of  their  most  learned 
moralists,  doubted  whether  the  soul  survived  the  body.  Cicero 
said  he  hoped  the  soul  would  exist  after  death,  and  that  good 
men  would  be  happy  in  a  future  state,  though  he  had  his 
doubts  upon  the  subject.  But  the  unlearned  heathens  have 
generally  entertained  a  stronger  belief  and  hope  of  a  future 
place  of  happiness  and  misery  than  the  learned,  who  have 
formed  their  opinion  by  the  exercise  of  their  reasoning  pow- 
ers ;  for  they  found  their  belief  and  hope  upon  long  and  im- 
memorial tradition.  Accordingly  our  missionaries  among  the 
pagans  tell  us  that  their  rites  on  funeral  occasions  plainly  indi- 
cate that  they  feel  concerned  about  the  happiness  or  misery  of 
their  departed  friends.  Bishop  Warburton,  in  his  book  con- 
cerning the  divine  legation  of  Moses,  exerts  all  his  ingenuity 
and  learning  to  prove  that  the  immortality  of  the  soul  and  a 
future  state  was  not  revealed  under  the  Old  Testament.  Later 
still,  Dr.  Priestly  has  labored  to  prove  that  the  soul  dies  with 
the  body.  Though  it  may  be  readily  allowed  that  the  Mosaic 
dispensation  is  darker  than  the  christian,  and  that  the  former 
contains  less  information  about  a  future  state  than  the  present, 
yet  it  cannot  be  justly  denied  that  a  future  state  was  revealed 
in  the  Old  Testament.  Moses  said  before  his  death,  in  the 
hearing  of  all  the  congregation  of  Israel,  "  I  call  heaven  and 
earth  to  record  this  day  against  you,  that  I  have  set  before  you 
life  and  death,  blessing  and  cursing :  therefore  choose  life,  that 
both  thou  and  thy  seed  may  live."  The  life  and  death  here 
mentioned  are  not  temporal,  but  eternal  life  and  death  beyond 
the  grave.  But  still  it  is  true,  that  Christ  revealed  a  future 
state  of  happiness  and  misery  much  more  clearly  than  Moses 
did.  Christ  often  and  plainly  spoke  about  the  place  of  future 
happiness  and  misery,  and  about  the  final  separation  of  the 
righteous  and  the  wicked  in  another  world.  He  expressly  said 
that  Moses  and  Elias,  Abraham,  Isaac  and  Jacob  were  alive, 
though  their  bodies  had  long  crumbled  to  dust.  He  represented 
Lazarus  as  happy,  and  Dives  as  miserable,  after  death.  He 
represented  the  process  of  the  day  of  judgment  in  a  plain, 
striking,  solemn  light,  and  the  everlasting  joys  and  sorrows 
which  will  flow  from  it.  Though  his  descriptions  of  heaven 
and  hell  are  somewhat  figurative,  yet  they  are  very  intelligible. 
He  has  given  us  as  clear  an  idea  of  heaven,  where  he  is,  and 
where  he  desires  the  heirs  of  salvation  should  be,  as  we  have 
of  any  very  distant  place  in  this  world.  Those  who  have  been 
in  London  have  described  it  as  a  large,  grand,  and  beautiful 
city,  full  of  people,  enjoying  every  source  of  temporal  happi- 


SAINTS     WITH     CHRIST     IN     HEAVEN.  495 

ness.  Christ,  who  came  down  from  heaven,  has  described  it 
as  a  large,  glorious,  and  beautiful  city,  surrounded  by  gates 
and  barriers,  filled  with  rational,  holy,  immortal  creatures,  who 
enjoy  every  source  of  holy  happiness.  This  description  of 
heaven  is  perfectly  plain  and  intelligible  to  all  under  the  gos- 
pel. And  he  has  given  as  plain  and  intelligible  descriptions  of 
the  abodes  of  the  miserable.  Those  under  the  full  blaze  of  gos- 
pel light  must  be  inexcusable,  if  they  think  or  say  that  they  do 
not  know  that  there  is  such  a  place  as  heaven,  or  such  a  place  as 
hell ;  or  whether  the  soul  shall  exist  after  death  ;  or  whether  the 
righteous  shall  be  for  ever  happy,  and  the  unrighteous  for  ever 
miserable  in  another  world.  We  must  believe  what  the  in- 
spired apostle  asserts  to  be  true,  that  our  Saviour  Jesus  Christ 
"  hath  brought  life  and  immortality  to  light  through  the  gospel." 
2.  Since  Christ  is  now  in  heaven,  and  desires  that  the  heirs 
of  salvation  should  be  with  him  there,  we  have  good  ground  to 
believe  that  heaven  will  always  be  the  place  of  the  blessed. 
There  has  been  much  said  and  written  by  learned  divines  and 
others  concerning  the  final  abode  of  saints.  Some  have  sup- 
posed that  this  world  in  the  time  of  the  millennium  will  be  ren- 
ovated, and  become  a  new  heaven  and  new  earth,  and  fitted 
up  for  the  everlasting  residence  of  the  blessed.  Some  have  sup- 
posed, that  what  the  apostle  John  calls  the  kingdom  of  heaven 
will  descend  to  earth,  and  become  the  eternal  abode  of  Christ 
and  his  people.  But  these  appear  to  be  altogether  unreasonable 
and  unscriptural  opinions.  It  is  repeatedly  declared  in  scrip- 
ture, that  this  world  shall  be  burned  up  at  the  day  of  judgment, 
and  never  afterwards  become  an  habitation  for  any  rational  or 
irrational  creatures.  Some,  however,  have  supposed  that  this 
world  will  become  the  place  of  the  future  and  everlasting  mis- 
ery of  the  wicked.  But  this  opinion  is  repugnant  to  what 
Christ  has  said  respecting  the  decisions  of  the  last  day.  After 
he  shall  have  divided  the  sheep  from  the  goats,  or  the  righteous 
from  the  wicked,  "  Then  shall  he  say  unto  them  on  his  right 
hand :  come  ye  blessed  of  my  Father,  inherit  the  kingdom  pre- 
pared for  you  from  the  foundation  of  the  world."  But  to  those 
on  his  left  hand,  shall  he  say,  "  Depart  from  me,  ye  cursed, 
into  everlasting  fire,  prepared  for  the  devil  and  his  angels." 
It  appears  from  this  representation,  that  both  the  place  of  the 
blessed  and  place  of  the  miserable  were  prepared  for  them, 
from  the  foundation  of  the  world.  And  it  appears  from  the 
parable  of  Dives  and  Lazarus,  that  not  only  Abraham  was  then 
in  heaven,  but  Dives  was  then  in  hell,  suffering  the  vengeance  of 
eternal  fire.  Ever  since  the  fall  of  angels  and  the  fall  of  man, 
it  was  necessary  that  a  place  should  be  prepared  for  the  happi- 
ness of  holy,  and  a  place  for  the  misery  of  unholy  creatures ; 


496  s  i:  k  m  o  n    xxxviii. 

and  the  gospel  has  brought  both  these  places  to  light.  Though 
a  late  writer  has  attempted  to  prove,  by  his  profound  criticisms 
upon  the  Hebrew  words  which  our  learned  translators  have 
rendered  heaven  and  hell,  that  there  is  no  such  place  as  hell, 
he  has  proved  nothing  but  his  ignorance  of  and  opposition  to 
the  gospel.  Christ,  who  knew  more  about  the  invisible  and 
eternal  world  than  any  mere  man  on  earth  ever  did,  has  given 
us  full  assurance  that  heaven  is  the  everlasting  residence  of  the 
righteous,  and  hell  the  everlasting  abode  of  the  wicked. 

3.  Since  Christ  desires  that  all  whom  his  Father  has  given  him 
should  be  with  him,  we  may  confidently  believe,  that  all  real 
christians  shall  finally  persevere  in  holiness  and  reach  the  king- 
dom of  heaven.  All  Methodists  of  the  Wesleyan  school,  and 
all  Arminians,  and  some  who  call  themselves  Calvinists,  deny 
the  doctrine  of  the  certain  perseverance  of  saints,  and  maintain 
that  they  may  finally  fall  away  and  be  lost.  Even  Mr.  Baxter 
had  his  doubts  upon  this  subject.  But  if  what  has  been  said 
in  this  discourse  be  true,  there  is  sufficient  evidence  that  all 
true  believers  will  certainly  persevere,  and  obtain  the  end  of 
their  faith,  even  the  salvation  of  their  souls.  Since  Christ  de- 
sires that  all  true  believers  should  be  with  him  where  he  is,  he 
will  undoubtedly  bring  them  home  to  his  Father's  house,  where 
he  has  provided  many  mansions  for  them.  Christ  said,  that  all 
whom  his  Father  had  given  him  should  come  to  him,  and  that 
whosoever  came  to  him,  he  would  in  no  wise  cast  out.  He 
farthermore  said,  "  My  sheep  hear  my  voice,  and  I  know  them, 
and  they  follow  me  :  and  I  give  unto  them  eternal  life  ;  and 
they  shall  never  perish,  neither  shall  any  pluck  them  out  of  my 
hand.  My  Father  which  gave  them  me,  is  greater  than  all : 
and  no  man  is  able  to  pluck  them  out  of  my  Father's  hand." 
There  is  the  same  certainty  that  saints  shall  finally  persevere, 
as  there  is,  that  God  will  carry  on  the  good  work  which  he  has 
begun  in  their  hearts,  until  the  day  of  Jesus  Christ.  And  there 
is  the  same  certainty  that  they  shall  persevere,  as  there  is,  that 
God  will  reward  Christ  for  his  sufferings  and  death  on  the 
cross  ;  for  believers  are  the  very  reward  which  he  has  promised 
him.  The  doctrine  of  saints'  perseverance  stands  upon  the 
same  immutable  ground  as  the  doctrine  of  personal  election  to 
eternal  life. 

There  is  but  one  plausible  objection  against  this  doctrine, 
and  that  is  drawn  from  the  warnings  and  cautions  given  to 
christians  against  falling  away.  But  there  is  no  weight  in  this 
objection,  because  such  warnings  and  cautions  are  proper  and 
necessary  means  to  prevent  their  falling  away.  After  Paul  had 
positively  declared  by  divine  authority  to  those  with  him  in  a 
shipwreck,  that  they  should  certainly  be  saved,  he  at  the  same 


SAINTS     WITH     CHRIST     IN      HEAVEN.  497 

time  told  them  by  the  same  authority,  that  except  the  sailors 
should  abide  in  the  ship,  they  would  not  be  saved.  And 
it  appears  by  the  event,  that  it  was  by  means  of  the  sailors 
all  were  preserved,  and  brought  safe  to  land.  "  We  know," 
saith  the  apostle,  "  that  all  things  work  together  for  good  to  them 
that  love  God,  to  them  who  are  the  called  according  to  his 
purpose.  For  whom  he  did  foreknow,  he  also  did  predestinate 
to  be  conformed  to  the  image  of  his  Son,  that  he  might  be  the 
first-born  among  many  brethren.  Moreover,  whom  he  did  pre- 
destinate, them  he  also  called :  and  whom  he  called,  them  he 
also  justified;  and  whom  he  justified,  them  he  also  glorified." 
There  is  as  plain  and  infallible  evidence  of  the  doctrine  of  the 
final  perseverance  of  saints,  as  of  any  one  doctrine  of  the  gospel. 

4.  Since  Christ  desires  that  all  the  heirs  of  salvation  should 
be  with  him  where  he  is,  we  may  be  assured  that,  as  soon  as 
they  die,  he  will  receive  them  to  himself,  and  put  them  into  the 
mansions  which  he  has  prepared  for  them.  We  have  no 
reason  to  think,  that  he  will  suffer  their  souls  to  be  annihilated, 
or  to  lie  in  a  state  of  total  insensibility  from  death  till  the  resur- 
rection of  the  body.  This  would  be  a  great  loss  to  Christ  as 
well  as  to  them.  It  would  deprive  Christ  of  all  their  love  and 
service  while  they  lay  in  their  graves,  and  deprive  them  of 
the  holiness  and  happiness  of  heaven,  while  they  remain  in  a 
state  of  insensibility.  The  doctrine  of  the  soul's  sleeping  after 
death  is  a  very  unscriptural  and  uncomfortable  doctrine.  And 
it  is  strange  that  such  a  man  as  Bishop  Law,  and  others,  should 
labor  to  prove  that  the  soul  sleeps  from  death  to  the  resurrec- 
tion, contrary  to  plain  scripture  evidence.  Stephen  desired 
and  expected  that  Christ  would  receive  his  spirit,  as  soon  as  it 
left  the  body.  Paul  desired  and  expected,  that  as  soon  as  he 
was  absent  from  the  body,  he  should  be  present  with  the  Lord. 
Peter  suggests  to  christians  for  their  consolation,  that  they 
might  expect  to  be  admitted  to  heaven  as  soon  as  they  had 
finished  their  religious  course.  "  Wherefore  the  rather,  breth- 
ren, give  diligence  to  make  your  calling  and  election  sure  ;  for 
if  ye  do  these  things,  ye  shall  never  fall;  for  so  an  entrance 
shall  be  ministered  unto  you  abundantly,  into  the  everlasting 
kingdom  of  our  Lord  and  Saviour  Jesus  Christ."  We  read 
of  those  "  who  [now]  inherit  the  promises."  And  we  likewise 
read  of  "  the  general  assembly  and  church  of  the  first-born," 
and  of  "the  spirits  of  just  men  made  perfect"  in  heaven.  It 
is  a  consoling  doctrine  to  christians,  that  Christ  desires  that 
they  should  be  with  him  in  heaven,  and  will  certainly  receive 
them  into  his  blissful  presence  as  soon  as  they  die  and  leave 
this  dark  and  evil  world. 

5.  Since  Christ  desires  and  intends  to  collect  all  his  redeemed 
vol.  in.  63 


498  SERMON      XXXVIII. 

ones  together  to  be  with  him  where  he  is,  we  may  justly  con- 
clude that  they  will  be  the  happiest  creatures  in  heaven.  He 
will  be  more  nearly  connected  with  them  and  they  with  him, 
than  any  other  of  the  heavenly  hosts.  He  will  be  their  head, 
and  they  his  members.  He  will  be  the  vine,  and  they  the 
branches.  He  will  have  a  peculiar  affection  for  them  which  he 
cannot  have  for  the  angels,  and  they  will  have  a  peculiar  affec- 
tion for  him,  which  the  angels  cannot  have  for  him.  He  has 
redeemed  them,  but  he  has  not  redeemed  angels.  He  has 
forgiven  them  their  sins  and  saved  them  from  everlasting  pun- 
ishment, but  he  has  not  forgiven  angels  who  had  no  sins  to  be 
forgiven,  nor  saved  them  from  everlasting  punishment  which 
they  never  deserved,  and  to  which  they  were  never  exposed. 
What  he  has  done  for  his  chosen  ones,  and  what  they  have 
received  from  him,  has  created  a  stronger  mutual  affection 
between  them,  than  can  exist  between  him  and  the  angels. 
This  Christ  beautifully  illustrated  in  what  he  said  to  Simon 
Peter,  when  Mary  washed  his  feet  with  tears  and  wiped  them 
with  the  hairs  of  her  head.  "  Simon,  I  have  somewhat  to  say 
unto  thee.  And  he  said,  Master,  say  on.  There  was  a  certain 
creditor  which  had  two  debtors :  the  one  owed  five  hundred 
pence,  and  the  other  fifty.  And  when  they  had  nothing  to  pay, 
he  frankly  forgave  them  both.  Tell  me,  therefore,  which  of 
them  will  love  him  most  ?  Simon  answered  and  said,  I  sup- 
pose that  he  to  whom  he  forgave  most.  And  he  said  unto  him, 
Thou  hast  rightly  judged.  Wherefore,  I  say  unto  thee,  Her 
sins,  which  are  many,  are  forgiven,  for  she  loved  much ;  but  to 
whom  little  is  forgiven,  the  same  loveth  little."  All  the  heirs  of 
salvation  are  forgiven  much,  and  that  through  the  sufferings 
and  death  of  their  divine  Redeemer.  ,T hey  will  feel  that  grati- 
tude to  Christ  which  angels  cannot  feel,  and  sing  that  song  of 
praise  which  angels  can  never  learn,  and  which  will  give  Christ 
a  pleasure  which  angels  cannot  give  him.  Their  peculiar  love 
to  Christ  will  excite  his  peculiar  love  to  them,  and  move  him  to 
put  them  into  the  best  mansions  in  his  Father's  house,  where 
they  must  be  the  happiest  of  created  beings. 

6.  Since  Christ  desires  and  intends  to  gather  together  all  his 
chosen  ones  into  his  kingdom,  to  be  with  him  where  he  is,  we 
have  good  ground  to  believe  that  those  who  were  the  most  inti- 
mately acquainted  and  connected  here  on  earth,  will  be  the 
most  intimately  acquainted  and  connected  in  heaven.  The 
brotherly  love  of  christians  forms  a  band  of  union,  which  is 
permanent  and  immutable.  Many  waters  cannot  quench  it, 
nor  the  floods  drown  it ;  it  is  stronger  than  death.  This  band 
of  union  exists  among  all  christians,  but  is  stronger  among 
those  who  are  intimately  acquainted  and  connected,  than  among 


SAINTS     WITH     CHRIST     IN     HEAVEN.  499 

others.  It  may  take  a  long  period  for  all  the  heirs  of  salvation 
to  become  acquainted  with  each  other,  and  after  all,  some  will 
for  ever  be  more  intimately  acquainted  and  connected  than  oth- 
ers. All  mere  worldly  connections  will  be  dissolved  in  a  future 
state,  but  all  holy,  spiritual  connections  will  for  ever  remain  and 
increase.  Saints  carry  all  their  moral  excellences  with  them  to 
heaven,  by  which  they  were  known  and  distinguished  in  this 
life.  John  has  carried  all  his  peculiar  moral  excellences  to 
heaven,  and  will  for  ever  continue  to  be  Christ's  beloved  disci- 
ple. Paul,  Peter,  James  and  John,  will  for  ever  be  distinguished 
among  the  twelve  apostles.  Martha,  Mary  and  Lazarus  will 
be  for  ever  intimately  connected,  and  the  peculiar  friends  of 
Christ.  All  pious  brothers  and  sisters,  all  pious  parents  and 
children,  all  pious  husbands  and  wives,  all  pious  friends,  and 
all  pious  ministers  and  their  pious  hearers,  will  be  for  ever  known 
to  each  other  and  intimately  connected  in  heaven,  and  mutually 
promote  each  other's  felicity.  Paul  plainly  suggests  this  senti- 
ment in  his  salutation  to  the  christians  at  Philippi :  "  My  breth- 
ren, dearly  beloved  and  longed  for,  my  joy  and  crown."  And 
he  asks  the  Thessalonians,  "  What  is  our  hope,  or  joy,  or  crown 
of  rejoicing?  are  not  even  ye  in  the  presence  of  our  Lord 
Jesus  Christ  at  his  coming?  For  ye  are  our  glory  and  joy." 
All  christians  in  every  part  of  the  world,  who  are  now  alive,  will 
very  soon  meet  together  with  their  departed  friends  in  heaven, 
and  their  meeting  in  that  holy  and  happy  place  must  fill  their 
hearts  with  mutual  joy,  and  remove  all  the  pains  and  sorrows 
of  their  former  parting.  Those  that  have  gone  before  are  con- 
tinually waiting  for  those  whom  they  expect  are  coming  after. 
Abraham  has  long  been  waiting  for  those  families  which  are 
to  be  blessed  in  him.  And  all  who  have  been  in  heaven  thou- 
sands of  years,  are  still  waiting  for  the  immense  multitude  who 
are  yet  to  come  to  them  through  the  millennium,  and  to  the  end 
of  the  world.  There  is  a  near  connection  between  earth  and 
heaven.  Part  of  the  heirs  of  salvation  are  now  in  heaven,  and 
part  are  here  on  earth.  Those  in  heaven  desire  that  those  on 
earth  may  be  where  they  are,  and  those  on  earth  wish  to  be 
with  them.  Their  desires  arc  mutual,  and  shall  be  completely 
and  for  ever  gratified. 

7.  Since  Christ  receives  all  the  heirs  of  salvation  to  himself 
in  heaven,  when  they  leave  this  world,  their  pious  friends 
have  a  peculiar  source  of  consolation  under  the  bereaving 
hand  of  providence.  Death  is  one  of  the  blessings  inserted  in 
the  covenant  of  grace  to  believers.  Death  is  theirs;  for  while 
it  removes  them  from  the  presence  of  the  body,  it  instantly 
translates  them  to  the  presence  of  the  Lord.  Death  is  their 
happy  transition  from  darkness  to  light,  from  sin  to  holiness, 


500  SERMON      XXXVIII. 

and  from  the  miseries  of  this  life  to  the  enjoyments  of  heaven. 
Though  their  removal  be  a  loss  to  their  pious  friends  and  to  the 
world  they  have  left,  yet  it  is  gain  to  themselves  and  to  their 
friends  with  Christ.  The  death  of  christians  undoubtedly  pro- 
duces more  joy  in  heaven,  than  sorrow  and  mourning  on  earth. 
Though  christians  ought  to  mourn  the  departure  of  their  pious 
friends,  yet  they  ought  not  to  mourn  without  hope,  which  must 
assuage  their  grief,  and  mix  consolation  with  their  sorrow. 
Those  who  die  in  peace,  and  leave  a  savor  of  religion  behind 
them,  have  done  all  they  could  to  comfort  their  mourners. 
This  comfort  they  ought  not  to  refuse,  but  to  prize.  It  ought  to 
soften  their  hearts  into  cordial  and  cheerful  submission  to  Him 
who  has  given  ihem  the  painful  wound  they  feel. 

Mrs.  Metcalf  has  left  a  savor  of  religion  behind  her.  She 
gave  good  evidence  that  she  was  an  heir  of  salvation.  She  had 
a  pious  parental  education,  which  exerted  a  propitious  influ- 
ence upon  her  character.  But  God  did  not  leave  her  to  build 
her  hopes  of  salvation  upon  such  a  sandy  foundation.  He 
early  took  her  into  his  own  hands,  and  opened  her  eyes  to  see 
her  sinful  and  perishing  condition,  which  greatly  alarmed  her 
fears  of  future  misery.  Her  awakenings  were  great  and  dis- 
tressing, and  followed  with  clear  and  strong  convictions  of  the 
entire  depravity  of  her  heart.  She  found  she  was  an  irreconcilable 
enemy  to  God,  and  tried  every  effort  to  justify  her  opposition  to 
God,  in  holding  her  in  his  sovereign  hand.  This  led  her 
to  search  every  corner  of  her  depraved  heart,  to  find  something 
to  justify  her  complaints  and  hard  thoughts  of  God.  Very  few 
persons,  perhaps,  ever  strove  longer  and  more  vigorously  with 
their  Maker.  But  divine  sovereignty  met  her  at  every  corner, 
and  at  last  she  gave  up  the  controversy,  and  became  cordially 
reconciled  to  God  and  the  terms  of  salvation.  She  then  found 
a  ground  of  hope,  which  was  satisfactory  to  herself  and  to 
others.  She  professed  religion,  and  became  a  very  intelligent 
christian.  Her  mental  powers  were  much  above  mediocrity, 
which  enabled  her  to  understand,  above  many,  the  great  and 
distinguishing  doctrines  of  the  gospel.  She  understood  how 
to  distinguish  nature  from  grace  in  her  own  heart,  and  in  the 
experience  of  others.  Her  religion  was  uncommonly  pure  from 
all  dross  and  tin,  and  founded  upon  the  clear  knowledge  of 
God.  She  maintained  a  consistent,  amiable,  exemplary  chris- 
tian character.  It  is  needless  to  say,  that  she  was  useful  in  her 
family,  and  useful  in  the  world.  But  she  is  removed  from  us, 
which  all  her  friends  have  reason  to  lament,  but  especially  her 
bereaved  husband,  her  bereaved  children,  and  her  bereaved 
brother.  They  have  reason  to  sing  of  mercy  as  well  as  judg- 
ment.    It  becomes  them  to  be  thankful,  that  God  spared  her  so 


SAINTS     WITH     CHRIST     IN     HEAVEN.  501 

long  in  the  world,  and  carried  her  to  the  verge  of  old  age. 
Let  the  bereaved  husband  receive  the  consolation  which  her 
death  affords  him.  Let  the  bereaved  daughter,  who  has  met 
with  an  irreparable  loss,  remember  her  own  voluntary  dedi- 
cation of  herself  to  God,  and  trust  in  his  promised  faithfulness, 
and  she  may  still  rejoice  in  the  Lord.  May  the  surviving  son 
and  surviving  brother  hear  and  submit  to  the  voice  of  God 
in  his  providence.  May  all  the  members  of  this  church  hear 
God  calling  upon  them,  to  be  ready  also.  Let  them  prepare 
themselves  to  perform  their  last  great  act  upon  the  stage  of  life, 
so  as  to  do  honor  to  religion,  and  leave  a  source  of  consolation 
to  their  surviving  friends. 

You  have  all  heard,  that  none  but  the  heirs  of  salvation  will 
be  admitted  into  the  mansions  of  heaven  ;  be  therefore  entreated 
to  inquire,  whether  you  have  good  ground  to  hope  that  you  are 
"  heirs  of  God,  and  joint  heirs  with  Christ."  "  If  children,  then 
heirs."  Are  you  the  children  of  God  ?  Have  you  the  spirit  of 
adoption  ?  Do  you  desire  to  be  with  Christ  where  he  is  ?  If 
not,  you  have  reason  to  fear  an  everlasting  separation  from 
God,  from  Christ,  from  heaven,  from  all  good;  and  will  not  this 
be  a  punishment  greater  than  you  can  bear  ? 


#• 


DATE  DUE 

0CT5   1959 

nfif^^ 

a, 

^■HHftMnmn 

GAYLORD 

PRINTED  IN  U   S   A. 

Princeton  Theological  Seminary  Libraries 


195  0773 


1    1012  0 


